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name, when qualified, as they were permitted to qualify it; and these persons naturally acquired the habit of representing the formularies of the established church as, in the same sense, Calvinistic.

But a more rigid sense of the term has since been started and contended for, by which no opinions are allowed to be Calvinistic, but such as precisely agree with the peculiar doghas to be found in the writings of John Calvin. The consequence of this acceptation of the term is, that the doctrine of the Church of Eng and is decided to be Non-calvinistic.

Let this interpretation be admitted; it is certainly more correct: nothing more will be necessary than to relinquish a name. But while the articles, &c. of the church are thus rescued from the epithet of Calvinistic, let not those, who have an equal claim to the benefit of the argument, be stigmatized with an appellation,hich at present, by many writers, is only intended to convey reproach. Let the absolution be equally extended to both the objects concerned. Let one sense be adhered to at least by the same writer, and let its influence be impartially distributed to every legal claimant. Much injury to truth and much iniquitous censure must be the consequence of inattention to this obvious and reasonable duty.

It is my advice, Mr. Editor, (for every writer feels his importance when he is instructing the public,) that christians should abstain, as much as may conveniently be done, from either giving or assuming names, as descriptive of their religious opinions; more especially such names as are derived from voluminous authors; because the justice of the name may always be made a subject of intricate and extended controversy. For this reason I object to the proposal of one of your correspondents, that the persons generally reputed Calvinistic, should assume in its place the name of Augustinian. For mark the consequence: no sooner would the persons, so calling themselves, and so calling the articles, &c. as, in their literal sense, agreeing with them, create to themselves opponents, (which would happen whenever their supe

CHRIST. OBSERV. No. 32.

rior zeal rebuked the indifference and neglect of others,) than the ten folio volumes of St. Augustine would be ransacked from beginning to end, and an elaborate pamphlet make its appearance with the title-The Articles of the Church of England proved not to be Augustinian.

A MEDITERRANEAN CURATE.

To the Editor of the Christian Observer.

As the avowed and obvious design of your valuable miscellany is to disse. minate the knowledge and influence of genuine christianity; I feel no hesitation in suggesting to you that there appears to be one very important object, which has hitherto escaped the cognizance of the Christian Observer, namely, Juvenile Literature.

I am a plain, unlettered, man of business, who have but little leisure for reading: but feeling the import, ance of the charge Divine Providence has committed to me in a fa mily of young children, I am anxious to find some safe directory to point out to me such books, as are best adapted to convey meral and religious instruction to the different stages of childhood and youth: and as there are, doubtless, many others of your readers in a similar predicament, I trust you will improve this hint to our advantage, and to the benefit of the rising generation, by occasionally dedicating a page or two of your valuable work to this very interesting department of literature: and thereby essentially contribute to the discharge of the most important duty of

A CHRISTIAN PARENT.

We trust that some one of our correspondents, who has had occasion to consider the subject of Juvenile Literature, will be induced by the ahove hint to draw up a paper or set of papers upon it, which may prove satisfactory and useful to every Christian Parent. We are happy to inform our readers, that a correspondent, fully qualified for the task, has undertaken to reply to the interesting enquiry of a country curate, inserted in our last number, respecting the best mode of conducting charity schools,

37

MISCELLANEOUS.

To the Editor of the Christian Observer. In looking over the state trials lately, I met with an interesting account of the behaviour of a person executed for misprision of treason during the reign of James I., which I thought might be deemed worthy of a place in your useful miscellany. The circumstances that brought him to his end are as follows:

About nine years after the execution of the persons who were condemned to die for the Gowrie conspiracy, one George Sprot, a notary at Ayemouth, in Scotland, was seized, as being privy to that mysterious affair. He had whispered among several persons, as we are told by Dr. Robertson*, that he knew some secrets relating to the conspiracy. The privy council thought the matter worthy of their attention, and ordered Sprot to be apprehended. With great signs of penitence, he confessed all the circumstances of the affair that came within his own knowledge. According to his account, Logan, of Restalrig, a gentleman of fortune, but of dissolute life, wasrivy to all Gowrie's intentions, and an accomplice in his crimes. Mr. Ruthven, he said, had frequent interviews with Logan, in order to concert the plan of their operations; the Earl had correspond ed with him to the same purpose; and one Bour, Logan's confident, was trusted with the secret, and carried letters between them. He affirmed, that he had read these letters. Some of them being in his possession, were produced at his examination. On the authentication of these papers, and his own confession, Sprot was condemned to be hanged at the Market Cross of Edinburgh, as guilty of misprision of treason; an expression which in law language denotes the crime of concealing a conspiracy.

We have no further information concerning this deluded man, but the account of his behaviour at the place of execution, which, indeed, was remarkably penitent. Yet, pleasing as

*History of Scotland, Vol. II. Book

VIII.

world in a spirit of humiliation, and it is to see an offender go out of the the enjoyment of hope towards God, it is far more satisfactory to have such an account preceded by some well authenticated memorials of his conversion to God, before the solemnities of a dying hour have begun to operate on his mind. There is likewise less, in such a case, to foster the delusion of those who are apt to abuse the account of a late repentance, by encouraging the dangerous hope that such may be their end, though they still continue in a sinful course of life.

But though we have no account of Sprot's life, except what relates to the cause in which he suffered; it should be remembered, that even with respect to that affair, he does not seem to have acted in a single instance as an accomplice in the treason, though he was in the secret of the conspirators. It should be noticed likewise, that although he appears, in the report of his execution, to burst all at once upon us in the character of a humble and peaceful penitent; yet that some time for recollection intervened be tween his condemnation and his execution. In this interval he was attended by several ministers, who, from what is related of their behaviour to the prisoner, both at his examination and on the scaffold, appear to have been men who would not be wanting in that searching kind of treatment, necessary to the production of a deep and well ascertained repentance. We may hope, therefore, that what is now to be related of Sprot's last moments, is not to be ranked among those blazing accounts of the faith and hope of dying proffigates, on which considerate minds have sometimes had a doubt, whether they should regard them as exhibitions of the force of enthusiasm, or as proofs of the power of divine grace. Unlike some of the accounts here referred to, the following details are not marked by any thing like exultation: their predominant character is a spirit of humiliation. The delinquent, though peaceful, does not triumph: appearing all through the record a contrite

sinner, we hope there will be found in the great day reason to rejoice over him, as one instance among thousands and tens of thousands, of the tender mercy of our God*.

When he was brought to the place of execution, he repeated the depositions he had made before the privy council concerning the conspiracy, and declared, that he was "most sorry and grieved that he had offended God, and the king's majesty, in concealing such a vile, detestable, and unnatural treason; and that had he a thousand lives to render, and were able to suffer ten thousand deaths, he should not think them a sufficient satisfaction and recompence for his offence."

After this he made an acknowledgment which has been often heard from those who come to an untimely end. He attributed his ruin to his associating with wicked company. He acknowledged, that his "haunting with Restatrig, who was a man without religion and subject to many vices, as also his continually being in company with the Laird of Bour, who likewise was irreligious, and his being drawn by them into their matters, brought him from one sin to another, and consequently upon this grievous crime, for which most justly, worthily, and willingly, he was now to render his life."

Having earnestly exhorted the vast crowds that surrounded the scaffold to beware of evil company, and especially of those who were destitute of religion, he fell upon his knees before them all, and prayed in these words:

"O Father, how shall I call Thee Father, that am so unworthy to be called thy son? I have wandered astray like a lost sheep, and thou of thy mercy hast brought me home 'unto thee, and hast preserved my life from many dangers until this day, that I might reveal these hidden and secret mysteries, to mine own shame and thy glory. Thou hast promised, that whensoever a sinner, from his heart, will repent and call to thee, thou wilt hear him, and grant him mercy."

In this strain he continued praying for a considerable time, to the great admiration of all who heard him. After which one of the ministers who

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attended on the occasion prayed, with whom Sprot joined, repeating his earnest cries, "that God would forgive his sins, and receive his soul to mercy." Then standing up, he made several requests; among which this particularly deserves to be noticed, as serving to shew how truly concerned he was that others should profit by his awful example.,, He desired all the ministers who were present, "that wherever they went, they would proclaim in the pulpit his confession of his crime, his sorrow for it, and his hope that God would pardon him." And so earnest was he that this might be done, that not satisfied with making the request, he obliged all the ministers who stood near him to bind themselves to the fulfilment of it, by solemnly giving him, their hands on the agreement.

The executioner then came to him, and asked forgiveness of him. To whom he replied, "with all my heart. You do but your office, and it is the thing I desire; because suffering in my body, I shall in my soul be joined to my Saviour."

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The whole of this scene must, without doubt, have been deeply impressive. But there remains a concluding circumstance to relate, that must have wrought up feeling to its highest pitch. Sprot ascended the ladder with the halter about his neck, When he had and hands untied. reached the upper part of it, he desired permission to sing the sixth psalm, and requested the people to join him. This being granted, he led off the psalm himself with a very loud and strong voice, though naturally weak spirited man, and of feeble voice and utterance." His own voice, however, was soon lost amidst the thousands who joined with him in singing those penitential words. The psalm being ended, he commended his soul to God, tied a cloth over his eyes, and was then cast over the ladder : so ending," says the ac"this mortal life." count,

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Before he was turned off, he had promised to give the spectators some sign at the last gasp, in confirmation of the truth of what he had deposed. He was enabled to perform his promise. This extraordinary circumstance is thus related in the first volume of state trials-" When he had hung a pretty space, he lift up his hands a good height, and clapped

he is one of your Christian Observer sort of people."

them together aloud three several times, to the great wonder and admiration of all the beholders."

VIATOR.

To the Editor of the Christian Observer. 1 AM a young woman, and have several sisters; and my father and mother are both alive. My mother a few years ago grew very religious, or, as people of the world would say, she turned Methodist. I mean, that she left off going to public places of amusement, changed all her gay for very grave acquaintance, began to read her Bible and other religious books, and made a point of sitting under gospel ministers. Of course we girls hardly ever got to the ball or the play, as we used continually to do before, and you will therefore easily believe, that at first we did not altogether like the new religion, as we deemed it. We were thoughtless enough even to join in the cry against it, though we were not so rude as to say much before my mother. And now, Sir, it has come to pass by degrees, that our dear old father is also turned Methodist. He grows rather infirm, and we were willing to persuade ourselves that it was his last fit of the gout which made him resolve to take his leave of public places. I had, however, one comfort in this change in my father's sentiments. There were now no more of those differences which we had been used to witness; for my father had been for our going out, and my mother for our staying at home, and I am sure I often should have been glad to do either the one thing or the other for the sake of peace.

And now, Sir, to come to the bus siness of this letter. I myself have lately begun to think on these.sub jects. I have been considering whe ther it is necessary to be so exceed ingly religious, and also whether the region of our family deserves that Dame of Methodism which so many give to it: a name, let me tell you, which, however, reproachful some may deem it, we are very far from being ashamed of in our circle. Pray, Sir, are you a Methodist? Some say that you are, and some declare that you are not. We have a phrase a mong us, when a person seems to have come but half over to us, “that

I have lately been watching my mama very closely. She certainly is grown better in some things, and yet I doubt whether she is in others. the family is now so strict, that one assure you that, as to religion, all of our present week days would make a very good former Sunday: for we sometimes go to prayer meetings and chapels on common days, just as if they were the days appointed for public worship. We have also family prayers every morning and night, and my mother reads nothing but religious books, whereas before we used all to read newspapers on a Sunday. We also talk a great deal indeed about religion, and though we young ones were shy at first, when we did not understand the subject, I assure you that we are reckoned to be coming on; for we now can discuss a doctrine, or give an opinion about the soundness of a sermon, without fear of being thought to betray our ignorance. As to doctrines, I am now quite on my mother's side, which is also that of almost all our company. Indeed I love family peace as 1 before observed to you. On the whole, therefore, I stand very well at present both with my dear father and mother, either of whose gray hairs, I am sure, I should be much grieved to bring down with sorrow to the grave.

And yet, Sir, I must again observe to you, that I think I see some de, fects in my dear mother's religion, and also in that of some others of her party; though I know it is high trea son in me to say so. To speak plainly, I have my fears that there are but few among us who lead quite so strict a life as we ought to do. We talk, as I said before, about religion. We are clear about the doctrines. We understand the gospel to the ut most nicety: but I suspect that there is more talking than doing among some of the party. Not that any of us is against good works by no means: this is one of the slanders brought against us by those who know nothing of the gospel : on the contrary, I declare to you, that we often speak in favour of them in our most private circles, and that we, therefore, are not the Antimoniaus which many suppose us to be. The evil is, that we young women, at

least, are not so occupied in doing this employment. But judge, Mr. good works as you might suppose. Editor, of my chagrin, when I found the other day that there is a family of ladies not far from us, who, though they know next to nothing of the gospel, had, in the very same space of time, made no less than five dozen. My apprehension, Sir, is this, that we who are so sound in faith, and so unlike the rest of the world in this respect, shall be expected to excel in works, to a degree of which my dear father and mother have no just conception. Let me entreat you, Sir, to set my mind a little at rest on this particular. Indeed, indeed, we do just nothing that is of use to any body. I do not mean that we are committing any sins which would be called very dreadful. No more are those other ladies, of whom I was speaking. We live, nevertheless, so much like other people (a few occasional things excepted), that I own I am sometimes sadly frightened. Pray, Sir, could you not say something to such people as us, about the duty of husbanding time, and being more diligently employed in what is useful. I think that I could give, to some poor children of our parish, the religious part of their schooling, as well, at least, as their present mistress: but my father is afraid lest we should catch some disorder by going among them. And ought we not to educate some of our youngest sisters? For then we might give away the money which now goes to the governess: and the very business of distributing it with care and prudence, might relieve my mind of a part of its present burthen, by furnishing me with some useful employment.

I will give you a general idea of the manner in which we spend our time, I mean such of us as have finished our education and are quite out of the hands of our governess. We rise, I think, about eight, which is nearly the same hour at which we got up before we became so very religious. When prayers are over, we use a little exercise, if the weather favours; and then we go to breakfast. After this,we, perhaps, take up a book: it is almost always a religious one: a missionary magazine, for instance; or a new little tract about the comfort some one had upon a deathbed; or an account of some extraordinary conversion; or any thing else that promises to entertain us, by being a little wonderful: for we deal much in things that are rather marvellous. We then paint, perhaps, a few pictures for the screens, or we play an hour or two on the harpsichord, If the day is fine, we call on some religious friend, and talk about the health of this or that gospel minister; and ask where such a one preached on Sunday last, and where the other is to preach next Sunday. About four o'clock we go to dinner, which, as my father's health is moderate, I assure you is generally a very nice one; and I have been lately thinking that we all eat, perhaps, of rather too many dishes. The evening passes off much like the morning, except, as I said before, that we now and then attend some religious ser vice. We grow a little dull towards night, and are glad to find that it is time to go to supper.

It is in some such manner as this that the day passes off. Now, though undoubtedly we are much better em ployed than the very wicked and dissipated, and though I cannot say that any of us are doing harm, yet I own that when I ask myself at night what good I have done, I am at some loss for an answer. To be sure we made, in the last month, two dozen caps for our charity children; and my mother, who has been very charitable in her judgment of us ever since we were so good natured as to agree to give up public places, was quite pleased to think that her daughters so much "adorned the gospel." My own conscience too felt a little eased by

Shall I proceed to tell you another circumstance which is a great secret? Even the minister under whom we sit does not know it. Sir, we have a number of little private bickerings and differences among us. We all behave pretty well when he walks in, or when a large company is with us, and yet, I think, that the other day he must have seen somebody's colour rise, (I will not allude to the individual) when a certain sore place was touched: but, to say the truth, he is not very quick at spying little things of this sort. Sir, when we are quite among ourselves, I have known the words to run very high indeed; and I suspect that there is inore sin in this

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