them, let us hear what the Scriptures say of their free agency therein. "" Pharaoh hardened his heart." He did this voluntarily, before the Lord is said to harden it; and what does the latter mean but suffering him to do it himself? "See, I have set before thee this day life and good, and death and evil, therefore choose life, that both thou and thy seed may live.-How long halt ye between two opinions? If the Lord be God, follow him but if Baal, then follow him." Here they are left to their own free choice. Isaiah tells us of wilful, resolute sinners saying, "in their pride and stoutness of heart, the bricks are fallen down, but we will build with hewn stones: the sycamores are cut down, but we will change them into cedars." Jeremiah mentions some who say, "we will certainly do whatsoever thing goeth forth out of our mouth, to burn incense unto the queen of heaven." Our Lord said to the Jews, "Ye are of your father the devil, and the lusts of your father ye will do." James says, man say—I am tempted of God but every man is tempted when he is drawn away of his own lust, and enticed." These, with many other passages, show that man is supposed to act from his own will freely, without compulsion, of which he has no need in committing iniquity; let him alone, and he sins with resolute freedom. To compel him to it against his own inclination is impossible. "Let no That all events, considered only as such, are determined, or purposed by Jehovah, without infringing on man's freedom, is equally clear from Scripture; be tween this appointment and down right fatalism, or chance, there can be no possible medium. "For of him, and through him, and to him, are all things.-Who worketh all things after the counsel of his own "dis will." Peter says, some are obedient, whereunto also they were appointed." Our Lord asks, are not two sparrows sold for a farthing? and one of them shall not fall on the ground without your Father. But the very hairs of your head are all numbered." Can he permit a sparrow to fall without designing so to permit? If, then, it appears from the Bible that man is always free in his actions, and that all events are purposed, or suffered by Jehovah, how can there possibly be any clashing between these two things? How can they want reconciling? How can the divine character need vindication, where there can be no just impeachment? Divines and metaphysicians may endeavour to make this harmony appear, but have they not often fought with a shadow of their own creation? Some of them have thrown much valuable light on this subject; others have darkened it by "words without knowledge," and almost without ideas but once to admit that there is any real contradiction, is to accuse the Scriptures of being at variance with themselves. In common with his friend, whom Amicus B. mentions, I knew, twenty years ago, what "sleepless anxiety" results from metaphysical investigation on these subjects. By studying the Bible more, I found that man is free, and that God purposes all events; I believe these because they are clearly revealed, without any metaphysics, which on this subject only hold a candle to the sun. All "sleepless anxiety" is over, and, though a firm necessarian, in the sense before explained, I do not, like another of Amicus B.'s friends, when "returning to the business of the world, lose my opinion in the crowd." On the contrary, the commonest and minutest transactions confirm it; for I see in the busy affairs of men, nothing but a ; wise plan of the great Creator, one essential part of which is, that they shall act spontaneously. So far from there being any real contradiction between the divine decrees and man's freedom or between liberty and necessity, properly explained-all events are, at the same time, both necessary and free," according to the Scriptures" -necessary, that is, certain to occur under peculiar circumstances, which that necessity invariably supposes-free, that is, man acts wilfully in them, from his own unconstrained disposition, without any impulse from that decree which be says, he shall act freely. All these I am, Your's truly, ON PROPOSED REFORMS IN THE CHURCH OF ENGLAND. To the Editors.-Your intelligent correspondent, "A Bookworm," deserves the thanks of your readers for seasonably bringing before them, "The Free and Candid Disquisitions relating to the Church of England." (See Cong. Mag. for March, p. 134.) This is one of those books on proposed reforms in that Church which will grow more and more in importance the longer its design is deferred. The contents are set forth in a way which we do not ordinarily meet with they include nearly all the details of exceptionable points in the Church formularies. The author has honourably justified the application of the epithets in his title. His learning is manifest; and his deference to authority is undissembled. Indeed, in this last respect, his work presents a remarkable instance in which suaviter in modo is thought to have neutralized fortiter in re. Oil is useful to facilitate progress and mitigate pain; but an adequate portion of vinegar must sometimes be employed to prevent torpor and stimulate to action. The "Bookworm" had not ruminated on the phrase, "the cele brated author of the Confessional," or he would not perhaps have thought it probable that Archdeacon Blackburne penned what is recorded on the fly-leaf to which he refers. It may be information to him, as well as interesting to others, to see it stated that the Archdeacon's first appearance in print, was an "Apology" for the author of the Disquisitions. But while following up his friend's design, he neither praised nor imitated the "milky phraseology" he had employed. He could not be content," his son and biographer remarks, "to have his sentiments nullified by the gentle qualifications of Mr. Jones's lenient pen." It is probable, therefore, that he did not any way alter the Disquisitions. His courage, however, must have received some check, since he did not put his name to the "Apology," although he had expressed his dissatisfaction with Jones's timidity for having withheld his own. "I believe," writes the Arch deacon, in another work, "no book of equal importance ever sunk so suddenly into oblivion as the Free and Candid Disquisitions;' nor was any other ever treated with more contempt and scorn by those who ought to have paid the greatest regard to the subject of it. In short, its pernicious tendency was echoed in the conversation of every expectant of Church-preferment, whose success depended, in any degree, upon the favour of his ecclesiastical superiors. But, in spite of all these arts, and all this contumely, the book has had no inconsiderable effects among particular persons. It has caused the Forms of the Church to be weighed in the balance of the Sanctuary, where they have been found greatly wanting. Many, who formerly paid an implicit veneration to them, begin now to compare and reason upon them, and to draw inferences and conclusions by no means in their favour. These impressions may possibly be working silently and imperceptibly to a good end: and they who wish well to the prosperity of our Israel, may reap the good fruit of them, either in the present or a future generation." Confessional, edit. 3d. 1770, Nov. P. 417. How the Disquisitions operated on some of the Clergy may be judged of by the following extract from a professed reply, by one who wrote under the signature of "a Gentleman," but who was no other than the Rev. J. White, B. D. rendered noted by the Rev. M. Towgood, "the Dissenting Gentleman." "I am somewhat apprehensive this book of yours will be (contrary, doubtless, to your desire and intention) a means to lessen very much, the credit and estimation of the Church of England in the eyes of many of its members, as well N. S. No. 64. as to confirm and encourage the Dissenters in their present ways; perhaps also to increase the number of them."-" You have, in truth, with great curiosity, observed, or with labour and diligence collected, all that is amiss, or can be said upon the errors of our constitution, the disorders of our discipline, and the defects of our liturgy and worship, and placed them, (we must own) in a strong and glaring light: and your Disquisitions, doubtless, will be considered as a grand arsenal, stored with ordnance of almost all sorts, fit to attack the Church of England; which our adversaries, no doubt, will thank you for, and have recourse to upon all occasions.”* Beside this reply, another, which I have not seen, appeared in 1755, 8vo.-"Remarks upon a Treatise entitled, Free and Candid Disquisitions, &c." one These statements prove that Jones had not sent forth an ephemeral production, but whose importance rises in proportion to the inveteracy of the evils required to be remedied. How the long desired Reform in the Establishment will be brought about, time must show: nothing seems less probable, from the experience which all Corporations afford, than that it will reform itself; and I am able to "predicate," on the authority of one who is a mighty pillar in the episcopal edifice, "what will be the result of the present efforts." Thus he writes, "As to the Disquisitions, I will only say, that the temper, candour, and charity, with which they are wrote are very edifying and exemplary. I wish success to them as much as *Free and Impartial Considerations upon the Free and Candid Disquisitions, &c. Addressed to the Authors of the Disquisitions. By a Gentleman. 1751. 8vo. pp. 59, 60. 2 C MR. WALTER WILSON, ON THE HISTORY OF DISSENTING CHURCHES. To the Editors.-The very handsome manner in which you and a contemporary Editor, have brought forward my life of De Foe, demands my grateful acknowledgments. But that which induces me to trouble you with this communication is, the call you make upon me, in terms equally gratifying, for another volume of the Dissenting Churches. A requisition of this nature, from so respectable a quarter, is entitled to the greatest deference; and my own attachment to the cause of nonconformity, combined with a taste for investigation, pre-disposes me to devote my leisure, according to my poor ability, to the advancement of its interests. Had the sale of the former work been at all commensurate with what might have been reasonably expected from so numerous a body of people, one or more volumes would have made their appearance long ago; but it is discouraging to an author, when he finds his labours approved by competent judges, that they should at the same time be neglected by the many, upon whom he must depend for a sale. Although, after the lapse of twenty years, the edition * In the Evangelical Magazine. is now exhausted, yet I have been a loser by it of many hundred pounds, independently of the time, labour and expense that were consumed in collecting the materials. This would not have been the case, had the London ministers taken that interest in promoting its circulation which it was not unreasonable to expect. There were but 1,250 copies printed, and it seems rather hard that an equal number of purchasers could not be found. I lament that the work was not more deserving of patronage; as I also do the deficiency of taste for works of research, in the class of persons for whom it was written. I was then but a young man, and was mistaken in supposing, that what was agreeable to my own taste, would be so to that of others. be Dissenters, unhappily, have lost much of the spirit that distinguished their forefathers. This may owing to various causes, and amongst others, to a defective education, and to an unfavourable change in their habits. The spur given to religious feeling by the early apostles of methodism, and fostered by the various religious societies that have sprung up in our own day, has also contributed materially to sink the value of ecclesiastical questions, and to promote an indifference to them in the estimation of non-established Christians. But, upon them only has it so operated. For episcopalians, whether clergy or laity, whether informed upon the subject or otherwise, are as zealous for their church as ever were their forefathers; and so long as they contend with good manners, I have no fault to find with them. I wish Dissenters would take a leaf out of their book, and no longer allow themselves to be upbraided for dropping the principles of separation, and keeping up a schism in the church without cause.* If they have any real motives for dissent, let them become visible in their public assemblies, and in their private families; let their children be nurtured in their principles, both in public and in private; and let them show some distinctive marks by which they can be identified from the rest of the world. In order to this, the mere profession of religion is not sufficient, nor even a reputation for practical piety; for these are to be found equally in other communions. Unless, therefore, some better reasons can be given for non-conformity than a zeal for religion, or an attachment to some favourite preacher, I see no valid cause for deserting the parish churches, in many of which the Gospel is preached faithfully, and that in villages where some halfwitted mechanic, who has mistaken his path in life, is sent to starve upon the contributions of a few pious labourers. This is a state of things that demands immediate redress, and cannot be effected without a closer union than has hitherto obtained amongst dissenters. To attain this good, they must consent to make some sacrifice of personal feeling, and submit to rules which may not be agreeable to the lax notions of the age. No society can exist without some laws for its government. Let the machinery be as simple as possible; but the worst that can be devised is preferable to a lawless state. Let them take the Quakers, the Wesleyan Methodists, and above all, the Church of Scotland, for a pattern. Such an union of scattered means would concentrate their strength, and by keeping the party unmixed, give them more consideration than can be hoped for in their present disjointed condition. It is impossible to look around us without perceiving, that what we have gained in quantity, we have lost in quality. New places are starting up in all directions, to the weakening of the older interests, every useful purpose for which might be answered by readers and catechists. As these must be supplied with preachers, so there is no lack of blockheads, who think themselves inspired, and being ambitious of the office, start up into dissenting ministers, to take the bread out of the mouths of their more regular brethren. Such a system cannot but weaken the dissenting interest, and thin it of its most respectable members; for who would attend upon such preachers? I desire here not to be misunderstood as undervaluing religious instruction, or objecting to the cooperation of Christians of all denominations for useful purposes. These are both good in their places, and the more the better, provided they be of a wholesome nature. Nothing can be more delightful to a pious and wellordered mind, than to see the progress of pure and undefiled religion; not as a matter of sentiment |