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taker, on "the Gospel independent on these opics." Our views of the love of God our egeneration, of every in some degree be in. ur opinions on these e exclusion of boast

meetness for the worship of heaven, are by no means, in our view, unconnected with them: but I do not wish to enlarge; yet I trust your impartiality will give publicity to this short apology for our sentiments, which are now so generally decried. I remain, &c. T. S.

MISCELLANEOUS.

of the Christian Observer.

hrough the medium of mber, expressed his V. for his remarks on s the crude Calvin"of our day, and, by ances, has indeed exjustice of that writer's Permit me to second first in expressing my I thanks to D. W. for er and the manner of then in exemplifying s of his observations, y saying what I have ers, as by stating what e thought and did. it please the Divine me by ways I knew permitted to be carany winds of doctrine, ven to the extreme opposite directions. I emerged from the s to Deism, than I ost of the errors enuW.; for errors I do onceive them, errors ninfluential, but seative on the whole st they were so in my With the first disst and helpless state staught to look back, destination to life in ees of him who work ter the counsel of his

own will. Election and final perseverance were the never ceasing topics of all the conversations and ser. mons I then heard, and indeed they were soon the only topics of a religious nature that I could endure. Whether D. W. ever experienced in himself the effects of this crude Theology, or no, I cannot tell; if not, he certainly deserves great credit for close and accurate observation on others. His statement has revived my once sad frame of mind, and has made me look back on it with mingled sentiments of shame and admiration : with shame, at the recollection of my former pride and self-sufficiency in theological acquirements, and of the uncharitable opinion I once formed of many of the best of men with admiration, that Infinite Wisdom and Mercy have in a great measure expelled these dangerous delusions, and given me to see the fatal rock, ere was totally shipwrecked on it. At the time my mountain of self-sufficiency stood so strong, I was a stranger to self-examination, and of course "knew not what manner of spirit I was of." A contention and strife about words suited my unsanctified temper, and if ever one man was disposed to make another an of fender for a word, it was myself. Conversation never pleased me so well as when it took a controversial turn: impatient of contradiction to

an extreme, and full of zeal for a system, I was positive, if not rude on all these occasions. There were not above three men to whose preaching I could patiently listen; and when the providence of God removed me from them, I was literally unfitted for receiving edification from any others. My mind and views were at that time directed to the work and office of the ministry in our church; but, alas! I was incapable of receiving instruction from those excellent men whose churches I attended. So exclusively was my attention turn ed to a few, and those the most mysterious, doctrines, that I not only lost sight of, but secretly disliked, the other and plainer doctrines, though found in the same volume of inspiration. I am not sure, that I then conceived it possible, a man could be saved, who denied election and final perseverance. At all events, I considered every defect in the knowledge and belief of these doctrines, as so many infallible proofs of blindness and legality. To exhort sinners to repentance, and to enlarge (by way of application) on the relative duties of the Christian, were things in my then profound judgment entirely contrary to the Gospel-system, and useless as they related to the people! But this was not the worst: an unholy sort of sarcastic and contemptuous sen. tence would pass through my mind, at what I considered the folly of men calling on the dead to come to life. I need not say my own soul received no good in thus attending ordinances: I sat as a fretful peevish hear

er;

advantages. As with respect to men, so was my opinion of books. There were scarcely any of a theological nature deemed worthy of being looked into.

Dear Mr. Scott's Bible, Dr. Doddridge's writings,and many others were despised as the works of men, who darkened counsel by words without knowledge. When I occasionally visited the sick, I was all intent on displaying the fulness that was in Christ for salvation; but, I fear, exceedingly remiss in probing the heart, and making the parties feel their sins, and thus see the necessity of that salvation. General confessions of sin were enough to satisfy me. I comforted my penitents with the balm of those promises intended for the healing and binding up of none but the broken-hearted. I gave them a little money, then left them; and so we ended the matter, too much like those of old times, when the priest prophesied smooth things, and the people loved to have it so. In short, there was a boldness in my way of thinking and speaking on the deep things of God which I shudder at now. I sometimes talked of the heart of man as being deceitful above all things; but little did I think how my own was at that very time deceiving me. Blessed be the Lord for withholding me from the public work of the ministry, until this snare was in a measure broken. Many and great have been his mercies through my eventful life; and this is not the smallest, that he has humbled my vain-glorious pride, and given me a desire to be taught those things which are revealed, and to leave to him such as are deep and past our finding out. With D. W. I still hold what is called a Calvinistic view of the Gospel; but unlike what I once thought, I now conceive it impossible for any "rightly to divide the word of truth," whose views and discourses are so continually directed to one set of doctrinal texts, as to induce him to overlook any other, or to neglect the inculcation of any duty enforc

I rose to judge and condemn; I departed to brood over the melancholy state of things, when the blind led the blind. Thus I lost much time, and many precious opportunities of gaining a portion of knowledge, which might have been of the highest importance to me through life, both as a Christian and a Christian minister. These seasons are past, these harvests are ended, not to return, not to offer again their fruits and

ed by our Blessed Lord and his Apostles. Our duty and wisdom is to imitate these infallible guides, not to refine on their manner of preaching. I could produce several melancholy instances, as additional proofs of the justice of D. W.'s remarks; instances which present themselves every day, but I forbear to do so. One only shall be named, because in that one I feel more concerned than perhaps any other individual. I once, sir, (that is, in the former stage of my religious views,) had a dear friend, with whom I often "took sweet counsel," and from whom I received much excellent advice: we were not unlike David and Jonathan for mutual affection. He was indeed my superior in every natural and acquir. ed talent his soul was animated with much love to God and benevolence to man; and his time was diligently and wisely passed in Christian studies and Christian duties: his house was well ordered, and his own mind appeared to me to make rapid advances towards that mind which was in Christ Jesus. Such was my friend when we last parted. "But, alas! how fallen." While I in one part of the kingdom was imbibing the sad delusions before mentioned, he was doing the same in another: nay, he went far beyond my most serious mistakes. Meeting with a person bold and vain of his supposed knowledge of the deep things of God, my friend was carried away by his sophistry. They encouraged each other in extravagant departures from the simplicity of the Gospel, till at length they concluded all the ministers of God's word in this kingdom were false prophets, fundamentally and totally in error. They withdrew from every assembly of worshipping Christians, and soon after pretended to have extraordinary revelations made to them from time to time by the Holy Spirit. I prevailed on him to write me one short letter; but oh!

what a contrast was it to those I once received from him! It did away every hope of his being again what he once was. It more than confirmed all reports. It left no room to doubt, but that I had lost my friend, my counsellor, my beloved companion, for ever in this world. Had I no other instance before me than this, it would be sufficient to point out the danger of being wise above what is written. I am, Sir, Yours,

TITUS.

To the Editor of the Christian Observer.

You will confer a great obligation upon me, and upon many of your readers, if you, or any of your correspondents, will inform me, how far a minister has a right to discontinue the use of the versions of the Psalms by Sternhold and Hopkins, or Tate and Brady, and to appoint the psalms or hymns, which he may wish to have sung in his church.

Sternhold and Hopkins are only allowed. Tate and Brady are permitted. The question is, Are all other versions excluded, and by what prohibitory act? And further, Is a clergyman bound, under pain of suspension, or otherwise, to obey the bishop's mandate, to use in his church the old and new versions only? W. H. W.

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1814, p. 642.) He argues thus:

1st, I see no objection to the Bible Society; because, by the very nature of the institution, it can circulate nothing but the Bible, a book which we all receive.

2dly, I see no objection to the Prayer-book and Homily Society; because it can distribute nothing but Prayer-books and Homilies: books which we all admit as inculcating the principles and doctrines of the Established Church.

But, 3dly, I am a little alarmed by the immense circulation of Tracts on the part of the Society for promoting Christian knowledge. If these tracts should be hostile to the Church, how fearful is the mischief! I wish, therefore, to know what security is afforded, that they shall always be written in the spirit, and according to the principles of, the Establishment?

This, then, is the state of the question Let us now turn to the reply.

The "Friend to the old Society" declares, that though T. was startled at the enormous issue of tracts, "the feeling which results in my mind from the statement, is that of pure unmixed delight and gratulation. In it I contemplate the pious endeavours of a most important and beneficial society, co-operating with the Church of England," &c. (Vol. for 1814, p. 771.)-But, sir, is not this begging the question? Am I sure that the tracts do, and will speak the language of the Church of England? What real security do we possess that the Society will invariably maintain that object?

The "Friend to the old Society" further thinks that the securities are ample. The circumstance which in his mind "gives to the Society for promoting Christian Knowledge preeminent advantage over all others of the same nature, is that of its judi

can be elected; and therefore ly, no improper tracts can admitted upon the Society's Let us consider these ar in succession.

First, no improper persons elected; because, as we are Society requires, with very ceptions, from the candidate mission, a testimonial of cl and elects its members only t Now, perhaps this is the best that can be devised for a which circulates tracts. question recurs, Is it an adeq curity? Does it afford the sa quivocal security from abus is afforded by the very fund principle of the other socie have been mentioned? The tions may be good as far as t but do they in fact answer th pose now, and can they with be rendered effectual for the It surely is very possible, statement of the case, that v proper persons may be electe bers of the society, and very persons excluded. Every th depend upon the eight, or twenty persons who form the committee. This committee is open to every member of ciety; all of whom are perm be present and to give thei But is it not, in point of fact, g ly composed of a few person dent in the neighbourhood? majority of these should be a by any party feelings (for, alas are parties in the church as in the state,) will they not be d to elect men of their own p the exclusion of others? Ar not instances upon record, greatly to the grief of man men, a majority of the commit actually combine to exclude fr society candidates of the mos ceptionable description?

Secondly, no improper tra

'be admitted upon the list; for "the committee, to whose discretion the selection of the books and tracts is finally committed, is open to every individual of the Society, who is permitted to be present there, and to give his vote." (p. 772.) Much of the preceding observations applies also to this argument. The quality of the tracts must wholly depend on the views of those who do in fact and practice compose the committee. I am told, I may come, if I please, but I cannot come: I live, it may be, 10, or 50, or 100 miles from the scene of action. The manner of admitting books may be guarded by the best rules which human ingenuity can devise; but must we not expect that the books thus admitted should speak the sentiments of the committee which admits them? And do we not, therefore, in reality place in the hands of this committee the dangerous privilege of explaining in their own way the doctrines of the Church?

T. had argued, that as the members of the Society differed widely in their views of Christian doctrine, the tracts of the Society might be at variance with each other even on fundamental points of theology. The "Friend to the old Society" endeavours to invalidate this objection, by contending that there is, in truth, no "opposition of sentiment:" that all the members agree fundamentally in the leading and essential doctrines of the church to which they in common belong and all the variation that he conceives possible is, a difference "in shades of doctrine and sentiment." (p. 772.) I confess that I read this assertion with some surprise, especially as it is notorious that one very active member of the Society for promoting Christian Knowledge has recently taken great pains to represent as enemies of the Church the Bishops and Clergy who support the British and Foreign Bible So. ciety; many of whom are also Christ. Observ. No. 158

members of the Society for promoting Christian Knowledge. When I hear these persons accused of labouring to introduce into the Church false doctrine and erroneous practice, and even of covertly undermining that venerable fabrick of our ecclesiastical establishment which they are bound to support, I cannot believe that these persons differ from their accuser only in "shades of doctrine and sentiment." I could adduce a variety of circumstances to prove that the differences existing among members of this Society are not trivial, but radical. Indeed, if it were not, why is all this outcry, proceeding from members of this Society, on the subject of schisms and divisions, and enemies of the Establishment, and directed in many instances against persons who are also supporters of the Society?

The "Friend to the old Society" produces a list of its tracts, of which he makes very honourable mention. If you will publish my remarks, and if the matter should be taken up by no other person, I will enter, on a future occasion, a little more at large into that part of the subject. At present I shall only remark, that the selection of a few tracts proves nothing: I could select most excellent and unexceptionable tracts from the depository of the Dissenters. The question which T. wishes to have resolved is, whether the Society gives countenance to no tracts of a hurtful tendency, and whether its constitution precludes the admission of such tracts, for example, as give an erroneous view of the doctrines of the Church of England? For my own part, I believe that no adequate security can be afforded against this evil while the Society admits upon its list any writings beyond the Scriptures, the liturgy, and the Homilies of the Church.

I trust that the "Friend to the old Society" will not be offended by my presuming to inquire of him

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