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to our charge. I know nothing of that anonymous pamphlet on Inspiration. How does it appear to be written by a disciple of mine? Be it good, bad, or indifferent, I am not concerned, or in any way accountable for it.

3. I believe, several who are not episcopally ordained, are called of God to preach the Gospel. Yet I have no objection to the twenty-third Article, though I judge there are exempt cases. That the seven Deacons were outwardly ordained, even to that low office, cannot be denied. But when Paul and Barnabas were separated for the work to which they were called, this was not ordaining them. St. Paul was ordained long before, and that not of Man nor by Man. It was only inducting him to the province for which our Lord had appointed him from the beginning For this end the Prophets and Teachers fasted, prayed, and laid their hands upon them; a rite which was used, not in ordination only, but in blessing, and on many other occasions.

4. Concerning Diocesan Episcopacy, there are several questions I should be glad to have answered:-1. Where is it prescribed in Scripture? 2. How does it appear that the Apostles settled it in all the Churches they planted? 3. How does it appear that they so settled it in any as to make it of perpetual obligation? It is allowed, "Christ and his Apostles did put the Churches under some form of government or other." But, 1. Did they put all Churches under the same precise form? If they did, 2. Can we prove this to have been the very same which now remains in the Church of England?

5. How Favorinus and many more may define both Heresy and Schism, I am not concerned to know. I well know Heresy is vulgarly defined "a false opinion touching some necessary article of faith;" and Schism, "a causeless separation from a true Church." But I keep to my Bible, as our Church in her sixth Article teaches me to do. Therefore I cannot take Schism for "a separation from a church," true or false; because I cannot find it is ever so taken in Scripture. The first time I read the term there, is 1 Cor. i. 10.; I met with it again chap. xi. 18. But it is plain by "Schisms," in both places, is meant, not any separation from the Church, but uncharitable divisions in it. For the Corinthians continued to be one Church, and notwithstanding all their strife and contention, there was no separation of any one party from the rest, with regard to external communion. It is in the same sense the word is used chap, xii. 25.; and these

are the only places in the New Testament where it occurs. Therefore, the indulging any unkind temper toward our fellow Christians is the true scriptural Schism. Indeed both Heresies (which are also works of the flesh, and consequently damnable if not repented of,) and Schisms, are here mentioned by the Apostle in very near the same sense; unless by Schisms be meant those inward animosities which occasioned Heresies, that is, outward divisions and parties. So that while one said, I am of Paul, another, I am of Apollos, this implied both Schism and Heresy; so wonderfully have later ages distorted the words Heresy and Schism from their Scriptural meaning. Heresy is not in all the Bible taken for "an error in fundamentals," or in anything else, nor Schism for any separation made from the outward communion of others; therefore, both Heresy and Schism, in the modern sense of the words, are sins that the Scripture knows nothing of.

6. But though I aver this, am I "quite indifferent as to any man's opinions in Religion?" Far, very far, from it, as I have declared again and again in the very Sermon under consideration, in the character of a Methodist; in the Plain Account, and twenty tracts besides. Neither do I "conceal my sentiments." Few men less. I have written and printed against Deists, Papists, Mystics, Quakers, Anabaptists, Presbyterians, Calvinists, and Antinomians. An odd way of ingratiating myself with them, to strike at the Apple of their Eye? Nevertheless, in all things indifferent, (but not at the expense of truth,) I rejoice to please all men for their good to edification; if haply I may "gain the more proselytes" to genuine Scriptural Christianity; if I may prevail upon them more to love God and their neighbours, and to walk as Christ walked. So far as I find them obstructive of this, I oppose wrong opinions with my might; though, even then, rather by guarding those who are yet free, than by disputing with those who are deeply infected. I need not dispute with many of these, to know there is no probability of convincing them. A thousand times have I found my father's words true, "you may have Peace with the Dissenters, if you do not so humour them as to dispute with them. But if you do, they will out-face and out-lung you, and, at the end, you will be where you were at the beginning."

I have now, Sir, humoured you so far as to dispute with you a little; but with what probability of success? I suppose you have a single eye in this debate; suppose you aim not at victory, but at truth only; yet what man of three-score (un

less, perchance, one in an age,) was ever convinced of anything? Is not an old man's motto, non persuadebis etiamsi persuaseris? When we are past middle age, does not a kind of stiffness and inflexibility steal upon the mind as well as the body? And does not this bar the gate against all conviction? Even before, the eye of the soul too grows dim, and so less and less capable of discerning things, which we are not already well acquainted with.


7. Yet on one point I must add a few words, because it is of the last importance. I said, "orthodoxy, or right opinions, is never more than a slender part of religion; sometimes no part of it at all." And this I explained thus: In a child of God, it is but a slender part of religion: it is no part at all in a child of the devil." The religion of a child of God is righteousness, and peace, and joy in the Holy Ghost. Now if Orthodoxy be any part of this, (which itself might admit of a question,) it is a very slender part, though it is a very considerable help both of love, peace, and joy. Religion is, in others, the love of God and Man, producing all holiness of conversation. Now, are right opinions any more (if they are so much) than a very slender part of this? Once more, religion is, "the mind that was in Christ, and the walking as Christ walked." But how very slender a part of this are opinions, how right soever.

By a Child of the Devil, I mean, one who has no true religion at all, one who neither loves, nor fears, nor serves God. But it is certain such a man may still be Orthodox, may entertain right opinions; and yet it is equally certain these are no part of religion in him that has no religion at


Permit me Sir, to speak exceeding plainly. Are you not an Orthodox man? Perhaps there is none more so in the diocese. And yet possibly you have no religion at all. If it be true that you frequently drink to excess, you may have Orthodoxy, but you can have no religion. If when you are in a passion you call your Brother, Thou fool! you have no religion at all. If even you curse, and take the name of God in vain, you can have no other religion than Orthodoxy: a religion of which the Devil and his angels may have full as much as you. O, Sir, what an idle thing is it for you to dispute about Lay Preachers! Is not a Lay Preacher preferable to a drunken Preacher ? to a cursing, swearing Preacher? Unto the ungodly saith God, "Why takest thou my covenant in thy mouth, whereas

thou hatest to be reformed, and hast cast my words behind thee?" In tender compassion I speak this. May God apply it to your heart! Then you will not receive this as an affront, but as the highest instance of brotherly Love, from,

Reverend Sir,

Your truly affectionate Servant,

To the Rev. Mr.




Visits to Beechwood Farm; or Country Pleasures, and Hints for Happiness. By Catharine M. A. Couper. pp. 150. London, Grant & Griffith.

Lucy's Half-Crown, How she earned it and how she spent it. By Catharine M. A. Couper. pp. 137. Edinburgh, R. Grant & Son; London, Grant & Griffith; Dublin, James M'Glashan.

CHILDREN'S books! How important, morally and edu cationally, such writings; how difficult to be written well; how honourable and praiseworthy the task to essay its accomplishment. Right glad are we when any one of competent and well-directed understanding, of pure and benevolent affections, attempts the work. No higher and holier aim can there be than to train the young in the love of truth and goodness, to teach them to value probity before wealth, usefulness in preference to indolence and inactivity, to seek for happiness in making others happy, instead of sacrificing the comfort and welfare of others to a selfishness, hateful as well as pernicious. No sign of the times is of more auspicious omen than the improvement which has occurred and is increasingly occurring in works for childhood. Little Jack Horners and Jack the Giant Kil lers have given place to publications whose marvels bespeak a higher tone of thought and purpose than "Christmas pie," and "raw head and bloody bones;" publications, which while interesting the youthful in the wonders of the glorious creation, and displaying the beauty and loveliness everywhere to be traced by the observing child, are calculated to stir up thought and emotion in older and wiser heads also, and to combine all in efforts for continued self-improvement, making education commensurate with human life. Amongst those who are doing extensive and lasting good by devoting their powers to this high vocation, we gladly welcome the Au

thoress of "Visits to Beechwood Farm," and "Lucy's HalfCrown." They are unexceptionable in their moral truthfulness of purpose and delineation. Good in themselves they give promise of better things yet to come. The interest

we have felt in their perusal we doubt not will be experienced by others. Juvenile Libraries, and no Congregation should be without such an Institution, should add them to their stores for good. We like the appearance and printing of Beechwood Farm particularly. The good, clear, large type pleases us much. We think there is more in this than some persons imagine. The huddled, diminutive type of many books is injurious in more ways than one. The story of Beechwood Farm is natural and instructive. Two Sisters are presented in contrast, and Spring, Summer, Autumn, and Winter are tracked in their various beauties, as also in the varied lessons they severally teach to those who have eyes to see, ears to hear, and hearts to feel. Emphatically is it the fault of every human being if he do not find happiness in the pathway of existence. "The Art of making people happy without money" is well developed in "Lucy's Half-Crown." Every human being can be useful if the will to be so be cherished and acted out. No more important truth can be impressed on the young mind than the duty of forming and strengthening such will. It is the secret of improvement, of true life, of abiding enjoyment. "Lucy's Half-Crown" is an excellent prize book for Sunday Schools. We hope the Authoress of these works will continue her benevolent labour. We are sure it will prove a source of the purest satisfaction to herself that she has already done good by their publication, and will induce her, we trust, to add still more largely to the means of benefitting and blessing the young.


DECEMBER 1, 1849.

WELSH UNITARIAN SOCIETY.-October 4, the Quarterly meeting was held at Swansea. In the morning, the Rev. D. L. Evans, of Bridgend, offered up prayer, in Welsh, and read the Scriptures; the sermon in the same language by the Rev. Owen Evans, of Cefn. Afterwards a sermon in English was delivered by the Rev. D. Lloyd, M.A., of Carmarthen. At the conclusion of the services, a Conference was held in the Church, the question discussed, "What is Religion?" In the evening, the Rev. J. E. Jones of Bridgend con

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