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TO THE EDITORS OF THE ORTIODOX CILURCHMAN'S
MAGAZINE. · GENTLEMEN, I did not intend adding another syllable to what I have I already written, on the matters agitated between Mr. Turner and myself; but there is something in the Letter of ORTHODOXus, in your last number, which seems to call for a word or two.
Mr. T. had said, that with regard to the five pretended, or popish Sacraments, we may safely deny that any one of the Requisites of a Sacrament can be found in them. I say that they have each of them an outward and invisible sign; and I instanced it in each of them numerically, in my Letter p. 102.-On this sole point, I joined issue with Mr. T. and when I had shewn that each of those ordinances had this one requisite of a Sacrament, I thought I had said enough to warrant my opi. nion, that his language was rather too strong.
This was all that was in my mind. I merely wished that the utter deniul of the existence of any one sacramental requisite in these rites, should be a little qualified, The question between us, was not abstractedly what constitutes a Sacrament? But, whether, or no, Mr. T's, ąssertion was not too strongly worded ?- shewed with what temperate caution Archbishop Wake had expressed himself on the subject.
« If we admit (continues ORTHODOXUS) with the L.C. that the Popish ordinances have each an essential part of a Sacrament, we may multiply Sacraments ad infinitum." Now surely this is to graft rather too much upon the London Curate's admission. A part is not equal to the whole. Tbe being ordained by Christ himself, is just as necessary as the outward and visible sign, to a Sacrament. These two requisites must necessarily meet in any ordinance, before it can have the force of a Sacrament, But, as many things which were ordained by Christ himself, are not Sacraments, so it is not enough to make any thing a Sacrament, that it has merely an outward and visible sign; and if so, then where is the danger or the slightest probability of “ multiplying Sacraments ad infinitum,” if we adınit that this latter mark of a Sacra. iment be found in the five Popish ordinances. The Papists themselves went not to this absurd extreme. - I wrote a private letter to Mr. Turner in my own name,
he answered it; but afterwards he published the greater
A LONDON CURATE.
Nov. 2, 1804.
DEVOTIONAL REFLECTIONS ON SELECT PORTIONS
OF THE SCRIPTURE,
TO THE EDITORS OF THE ORTHODOX CHURCHMAN'S
MAGAZINE. Whosoever shall be ashamed of Me, and of my words, in this adulterous
nd sinful generation, of him also shall the Son of Man be ashamed when he cometh in the glory of his Father, with the holy Angels. Mark viii. 38. NE would imagine it a thing almost impossible that
any person should be “ ashamed” of the Gospel of Jesus Christ, since its doctrines are peculiarly mild and benevolent, and so well adapted not only to suit every condition, and to render us easy and happy in it; but even to inspire us with the noblest sentiments of fortitude and resignation under all the trials and afflictions to which it is daily and hourly exposed. But what shall we say of those who contemn the Scriptures altogether from a principle of pride and self-sufficiency? This, surely, is nat wisdom, but the most egregious and consummate folly,
What! What! shall man, proud, short-lived man, in the presence of him who made him, and in whom he " lives, and moves, and bas bis being," shall he dare to treat with contempt and indifference the words of eternal life? Shall he spurnjat truths so awful and momentous, and impiously ridicule what all must deem so sacred and serious? And is he thus to go on without fear or impunity, and pass through the world with a conscience serene and untroubled ? What though his countenance is gay, and his spirits are cheerful; what though his manners are captivating, and his learning extensive; what though he is in possession of riches and every thing splendid and alluring, there is an hour kept in store for bitterness of soul, and a judgment to come before which he will stand condemned; unless by repentance, as deep.' as it must be sincere, he previously seeks, and happily obtains, the forgiveness of his God, and the pardon of a crucified Saviour. Whatever, then, O merciful God! others may do and think, grant that I may never fall into so great a sin and misery as to disregard and set at nought the most valuable of all books, and that which can alone be the source of all my comfort, and of every pure, devout, and rational enjoyment. O let me taste the pleasures of unfeigned devotion, and make me to love and obey Thee, O God of my salvation! Give me grace to read thy word with humility and improvement, and to treasure it up in my memory as the best and sweetest of thy gifts to the children of men! . The fruit of the spirit is love, joy, peace, long-suffering, gentleness, goodness, faith, meekness, temperance; against such there is no law, Gal. v. 22. 23.
These are the fruits of the spirit; and they are such as deserve the most serious attention of those who are desirous of becoming true Christians, and who wish to evidence in their lives and conversations, the evangelical principles and duties of our holy religion. Without these fruits it cannot be said that any one is in possession of that amiable and pacific disposition of mind which marks, in so peculiar a manner, our faith in the doctrines of the Gospel, our improvement in piety and good works, and manifests to those around us our entire resignation to the will of God, and our stedfast determination to lead a life of sanctity. Against the practice of such virtues, we are told “ there is no law” to condemn us; which ought to be a sufficient encouragement to us
to cultivate in ourselves with more than ordinary solici. tude, such sweet and heavenly accomplishments. It is of the utmost importance therefore to examine ourselves whether our general conduct and behaviour is directed and governed by these “ fruits of righteousness.” In vain may we expect to be happy, if we do not endeavour to be good. Let us then carefully distinguish between a real and counterfeit piety, and let our hearts be fixed on the acquisition of such virtues and graces as are here particularly recommended and enforced.--What, let me ask, can be more proper than to “ Jove” God with allour bearts, with all our minds, and with all our strength, and our fellow-creatures as ourselves; to shew an unfeigned love to our parents, our wives, our children, our benefactors, and to all the good and virtuous we meet with in the various concerns and connections of human life; and what so delightful and gratifying as to have " joy” in the prosperity of others, and to have joy in the peaceable fruits of righteousness? And are we not desired to follow 5 peace” with all men, and to seek after it as the most valuable blessing we can enjoy? Better, says Solomon, is little, with the fear of the Lord, than great treasure, and trouble therewith. Better is a dry morsel, and quietness therewith, than a house full of sacrifice, and strife. Better is a handful with quietness, than, both the hands fill with vexation of spirit. What indeed are all our riches and possessions worth, if we do not enjoy the calm sunshine of a tranquil mind? What degree of happiness is to be derived from a temper easily raffled, and a disposition prone to take offence on every trivial occasion? Peace, in fact, is so desirable both in public and private life, that, too great a sacrifice can hardly be made to preserve it unimpaired and unbroken to the latest period of our existence.--But to do this the more effectually, it is absolutely necessary that the virtnes of " long-suffering" should govero us in every step of our earthly pilgrimage. We must bear and forbear, and be forward to blot from our remembrance the wrongs which we may have received from others. We must likee wise exhibit in our intercourse with our fellow-creatures that “ gentleness" of character for which our blessed Saviour was so eminently conspicuous. His “ goodness, meekness, and temperance," were equally celebrated, and alike directed to the purposes of humanity and example. He went about continually doing good. His exer. tions to comfort the unhappy, relieve the oppressed, · heal the sick, restore the infirm, raise the dejected, feed the hungry, and speak peace to the sorrowful and miserable of every description can never be mentioned or. thought of by any good and sensible person without the highest and most grateful emotions of love, gratitude, and admiration.
T.C. (To be Continued.)
ON SIR WILLIAM JONES'S MONUMENT.
True Religion received much support, and the infidel crew a heavy blow, from the labours of Sir William, Jones on Indian Chronology. That prodigious series of ages which the Bramins pretend to reckon up, was reduced to reasonable compass, and shewn to co-incide with Scriptural records by our illustrious Countryman.MENU is proved to the satisfaction of all reasonable inquirers, to have been none other than Noah himself. Immediately under the ABACUS of the pedestal on which the statue leans, and Menu's Institutes rest; is very tastefully represented a figure of the Ark, with rays of light issuing from it downwards; as if Sir William's discovery had illustrated all subsequent ages from the Era of the Deluge.
At the bottom of the pedestal certain Indian mythological representations appear, exhibiting, I conceive, some of the Triads recognized in Hindostan, and some of the incarnations of their Supreme Deity.
The inscription is not placed in front of the figure, but on one side ; and as another side remains blank, I should like to see it filled with SiR WILLIAM's encomiastic opinion of the BIBLE, which precious Book alone gives any value to the Institutes of Menu. I think that charming
Vol. VII. Churchm. Mag, Nov. 1804. XX tes.