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herein. And for so doing this shall be your warrant: and so we bid you heartily farewell. Given at our court at Windsor, the 14th day of June, 1686, in the second year of our reign. By His Majesties command.

SUNDERLAND. THE BISHOP OF LONDON'S ANSWER. Sent by Dr. Sharp to the Earl of Sunderland, then at Hampton Court, upon

Fryday June 18, who could have no answer. To the Right Honourable, the Earl of Sunderland, Lord President, &c.

MY LORD, I always have, and shall count it my duty to obey the King in whatever commands he lays upon me, that I can perform with a safe conscience : but in this, I humbly conceive, I am obliged to proceed according to law; and therefore it is impossible for me to comply; because though His Majesty commands me only to execute his pleasure, yet in the capacity I am, to do it, I must act as a judge ; and your Lordship knows no judge condemns any man before he has knowledge of the cause, and has cited the party. However, I sent to Mr. Dean, and acquainted him with His Majesties displeasure, whom I find so ready to give all reasonable satisfaction, that I have thought fit to make him the bearer of this answer, from him that will never be unfaithful to the king, nor otherwise than My Lord, your Lordships most humble Servant,

H. LONDON. On Sunday after Dr. Sharp carried a petition to Windsor, which was not admitted

to be read. Which is as follows. To the King's most excellent Majesty, the humble petition of John Sharp, Clerk,

Sheweth

That nothing is so afflictive to your petitioner as his unhappiness to have incurred your Majesties displeasure, which he is so sensible of, that ever since your Majesty was pleased to give notice of it, he hath forborne all public exercise of his function, and still continues so to do.

Your petitioner can with great sincerity affirm, that ever since he hath been a preacher, he hath faithfully endeavoured to do the best service he could in his place and station, as well to the late king, your royal brother, as your Majesty, both by preaching and otherwise.

And so far he hath always been from venting any thing in the pulpit tending to schism or faction, or any way to the disturbance of your Majesties government, that he hath upon all occasions in his sermons, to the utmost of his power, set himself against all sorts of doctrines and principles that look that way: and this he is so well assured of that he cannot but apprehend that his sermons have been very much misrepresented to your Majesty.

But if in any sermon of his, any words or expressions have unwarily slipt from him, that have been capable of such constructions, as to give your Majesty cause of offence, as he solemnly professes he had no ill intention in those words or expressions, so he is very sorry for them, and resolves for the future to be so careful in the discharge of his duty, that your Majesty shall have reason to believe him to be your most faithful subject.

And therefore he earnestly prayeth that your Majesty out of your royal grace and clemency, would be pleased to lay aside the displeasure you have conceived against your humble petitioner, and restore him to that favour which the rest of the clergy enjoy under your Majesties gracious government.

So shall your petitioner ever pray, &c. [We shall proceed with the particulars of the Trial in our next Number.]

VISITING SOCIETY. MR. EDITOR, — Among sundry advertisements in the fly leaves of the Christian Observer, I met with an account of a New Visiting Society, to be established in the neighbourhood of the metropolis. As I only took up the publication casually, I can only quote from memory: but I believe I shall not materially err, in stating that it is the object of this Society to communicate SPIRITUAĻ INSTRUCTION to the poor by means of LADIES: that the co-operation of the local Clergyman is to be first requested, but, if refused, the Society is to proceed as usual. “Can these things be?" Is there no protection for the rights of the Clergy and the interests of religion in the Canon or Common Law ? He ill deserves the name of man who respects not the female sex; but those who truly entertain such respect, will grieve to behold so miserable a degradation of all that is amiable and engaging in that portion of the human species! A female spiritual quack! male ones are bad enough. I am, Sir, yours, obediently,

QUÆRENS.

RULES FOR TRAVELLERS. In a little devotional tract, “ written in Latin, by the Right Hon. Sir Harbotle Grimston, Baronet, Master of the Rolls, Speaker of the first parliament under Charles II. in the 12th year of his reign," and subsequently translated by J. B. under the title of a “ Christian New Year's Gift, or Exhortation to the Practice of Virtue, in 1677,"— the following letter to his son, “ Concerning travelling," is introduced. It contains many valuable remarks, and will be read with much profit and interest. Bishop Burnet says of him, in his History of his own Times, (Vol. II. p. 68. 8vo.)—“He was a very pious and devout man, and spent every day at least an hour in the morning, and as much at night, in prayer and meditation: and even in winter, when he was obliged to be very early on the bench, he took care to rise so soon, that he had always the command of that time, which he gave to those exercises.”

Dear Son,—That you might at least have one good associate and faithful guide in your journey, I here give you a few precepts, concerning travelling, to be well observed in your egress, progress, and ingress, towards God, towards yourself, and towards others.

First of all, you must seriously propose to your thoughts the end,

advantage, and ultimate design of travelling; and for your better information herein, be sure to consult with, and to take the advice of your wisest friends.

Use all diligence to inform your understanding, and to get a critical and true notion of things; that so you may rightly distinguish between good and evil : but be modest in your consultation with others, and be not ashamed to be taught by any.

Speak but sparingly of yourself and yours; and that but amongst some few particular persons.

Avoid all kind of rash and over-prying curiosity, lest the consequence of it prove dangerous

Remember, that to be seemingly mute and deaf, are no imperfections in a strange country: yet carry yourself friendly and civilly, with a courteous affability to strangers, and all persons, that you meet with; and, casting aside the morose kind of rustick bashfulness, accustom yourself to a free modesty in all your behaviour.

Be not too lavish in laughing at others, or making them the object of your derision.

Present your commendations often, and pay your duty frequently to your friends either by letters or messengers.

Endeavour, that whatever abridgment you have of outward conveniences in the sincere worship of God, such a proportionable addition be made to your inward devotion without any kind of hypocrisy.

Pass away the tediousness of travelling with the harmless mirth of pleasant stories and innocent discourses, without any sort of scurrility either in words or deeds: and intersperse and season your journey with holy meditation, religious talk, and pious hymns.

As for your abode in any place, be sure to make a diligent and cautious inquiry into the ecclesiastical rites and ceremonies, into the political government, and into the usual manners, and civil customs of the same.

Entertain not that vanity of priding yourself with the show of much money or jewels, for that will be a means only to invite thieves, and prove a snare to your own safety.

Do not gaze at or admire any thing with astonishment; for that will redound to the discredit of your country, and be an argument that you never saw the like at home; and on the other side, do not decry or fastidiously detract from any thing that is truly worthy of admiration ; lest thereby you betray yourself to infamy, and seem both injurious and indiscreet.

If you have obtained a familiarity and promptness in the Latin tongue, then into what strange parts soever you go, you will not be a stranger.

The wisdom and ingenuity of most nations lie couched under their proverbs: therefore it behoves you to acquire the knowledge of their language.

Ďo not shun the society of your own countrymen, lest you should seem to slight and despise them; and yet be not over-greedily ambitious of their company, for 'tis altogether unprofitable, and beside your present purpose.

VOL. XI. NO. VI.

3 A

Every nation is famous for some things, and infamous for others; so that it has both a badge of honour, and a mark of disgrace.

Whatever you meet with, that deserves to be remembered, commit it to writing, for it may be afterwards both advantageous and delightful.

Be always mindful, that you never do, nor suffer any thing unworthy of your country. Abstain from that which you cannot endure; yet do not disgracefully decline dangers, nor rashly invite them. But behave yourself so in all things, that you may give a good account both to God and your friends.

As for your return, when you come back into your native country, do not indulge yourself in telling strange stories, and prattling beyond belief, lest you become famous only for lying.

And do not now despise your own possessions and domestic concerns, though you have seen many greater, nobler, and more pleasant elsewhere. But you ought to consider rather, who you return, than from whence; and endeavour to return better and wiser; and not seem so much to have changed the heavens as your intellects, (cælum non animum) for he returns in the greatest poverty imaginable, that has lost himself abroad.

Be willing to inform the ignorant in those things which they ask; and though their questions may perhaps be somewhat ridiculous or erroneous, yet expose them not, but modestly correct their errors.

And when you have performed your duty to God and your friends, be not a stranger now at home too; but look over the face of things, and inquire whether your country in your absence) hath added, altered, or diminished any thing.

Lastly, at this and all other times, you owe many things to yourself, more to your friends, and all to God.

These things your most loving earthly father had to give you in his commands; who does recommend you, both at home and abroad, to the protection and conduct of the Father of Lights, Lord of heaven and earth, who will fully illuminate and guide you in the ways of righteousness.

I am, &c.

SCHISM.

(Continued from p. 317.) II. We commence our second division of Mr. Towgood's objections, which come under the head MISTAKES.

Mr. Towgood is entirely mistaken in his statement respecting the Athanasian Creed, and the Burial Service: and, more especially, when he states that they are inconsistent with each other.

That Mr. Towgood should have been scandalized at the Athanasian Creed, is scarcely matter of surprise ; since it has been excepted to by stronger minds than his. And, certainly, objections to a creed, if rightly grounded, are a very sufficient justification of separate communion. But it will soon be manifested that Mr. T.'s arguments against this creed are founded in the very grossest misconception.

We do not here intend to discuss the propriety of the famous damnatory clauses. Such discussion would be irrelevant. We shall

state in few words the situation of the argument upon them, and then examine on what ground Mr. Towgood has approached them. In their favour, it is contended that our Lord has said expressly, “He that believeth not shall be damned :” and this manifestly must include the most important parts of Christian revelation. It is therefore stated to be a false and cruel liberality to disguise, and even not to proclaim what our Lord has so positively determined. On the other hand, it is affirmed that no such anathema is necessary, and, that it gives a needless offence. This is the state of the argument, which it is unnecessary further to pursue. Now let us see how Mr. Towgood regards it. He begins with a direct falsehood, which, however, we are very willing to cover with the gentler term of a mistake, although such a mistake is not very excusable in one who writes with Mr, Towgood's professions.

Methinks, Sir, it should a little check your triumph over us here, to remember, that some of the wisest and most illustrious members of your Church, both clergy and laity, account the use of this creed your great sin and reproach, and with Archbishop Tillotson, wish you were well rid of it.-P. 28.

We would gladly know who these “wise and illustrious” churchmen are. Undoubtedly many such-Bishop Tillotson among the number, and we will add, Bishop Tomline, objected to the damnatory clauses ; but if they had regarded these, and much more the whole creed, a “GREAT SIN," they would not have remained in a Church which publicly professed it. Could Mr. Towgood have produced the passages from the writings of these “wise and illustrious” men, where such a sentiment appeared ? If he could, we will take leave to say they were neither wise nor illustrious, but fools and hypocrites of the very blackest dye: fools, for disclosing their iniquity ; hypocrites, for subsisting on the doctrines they disclaimed.

Mr. Towgood then flourishes off in his very choicest style:

What! are you, Sir, amongst the weak and uncharitable minds who damn to the pit of hell those who cannot receive all the dark and mysterious points set forth in that creed? Do you in your conscience think that there is no salvation for those who do not faithfully believe the several articles it contains, and that whosoever doth not keep whole and undefiled the faith therein delivered, he shall without doubt perish everlastingly? What! the many great and worthy persons, bright ornaments of your own Church, (who, instead of keeping it whole and undefiled, have openly disavowed, preached, and wrote against it, dying in this unbelief,) have they without peradventure everlastingly perished? Alas! for the good Doctors Clarke, Whitby, Burnet, &c. for the illustrious Sir Isaac Newton, &c. &c. Yea, alas! for the whole Greek Church, who, for having rejected that clause, both in the Athanasian and the Nicene Creed, commonly called Filioque, which asserts that the Holy Ghost is of the Father and the Son, neither made, nor created, nor begotten, but proceeding, are gone down, it seems, to the infernal pit; so that, notwithstanding their great knowledge and piety in this world, yet, for not believing the Athanasian Creed, they are sunk into everlasting darkness and damnation in the other! Do you wonder that Deism prevails if this be genuine Christianity ?-P. 29.

Here is a mistake which every child in theology can correct; nay, which it only requires the perusal of the Creed to refute. If any unprejudiced person, on reading that creed, should incline to believe that the damnatory clauses relate to Athanasius's exposition of the Trinity, not to the mere doctrine itself; against a mind so constituted

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