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gusted at similar exercise of autho-: I have so solemnly undertaken to rity in secretaries of Bible Societies defend ; nor seek I the applause of at home. Mr. Owen is as erroneous hostile sects, by sowing dissention as presumptuous, in supposing that in the Church of which it is the joy I am doing nothing more towards and consolation of my heart to be being useful in such a country as a conscientious member. After France, than “merely finding fault more than twenty years of active with the British and Foreign Bible exertions in its service, I am indeed Society;" and he may be assured withdrawn from the discharge of my
“ employing exertions to proper duties, by events over which improve and advance the operations I have no control; but I am not of his Society” cannot commence sunk into indifference to the cause until its translations accord with our of truth and the real interests of our authorized version.
Established Church. I still pray How can Mr. Owen expect “an for prosperity and peace within its accession to the Bible Society of the walls; for union among all its membiblical learning which is alienated' bers, and for the successful labours from it," when he writhes under of its ministers! the correction of an error which Notwithstanding the intended he has himself acknowledged; or correction of 2 Cor. v. 18th and anticipate “the clerical zeal, and 19th verses, in the future editions of talent, and influence, which, he says, the Bible Society's French Bible, it are so unhappily employed against may not be unimportant to see in it,” when so much inconsistency what sense the passage has been remarks the main spring of all its garded by various commentators: movements; when he accuses those particularly as Mr. Owen has quoted of “ rash accusation" who assist him authorities (by which I am not with advice, and point out faults moved) in defence of the contrary which his own committee see proper reading. I must, however, confine to correct; and recommends to "re- myself to Latin and French writers, sidents in France" to assist in the not having the means of consulting circulation of acknowledged, though English works, which, I trust, will perversely defended, error! be done by some of your corres
May I venture to ask Mr. Owen, pondents in England *. if the Right Reverend Vice-Presi
2 Cor. v. 18, 19. dent of the Bible Society be content " Quoniam quidem Deus erat in with his laboured explanation and Christo, mundum reconcilians sibi.” "fairness.” Of his Lordship's opi- -Bibl. sacra. Plantin. 1590. nion respecting the disputed pas. “ Nempe quidem Deus erat in sage, I cannot entertain a doubt; Christo mundum reconcilians sibi ;" but how far he approves of an un- car Dieu étoit en Christ, reconciliant willingness in the relinquishment of le monde a soi." -Nov. Test. Theod. one error, and a total disregard of Bezæ. 1529. another, Mr. Owen may perhaps Nempe quia Deus erat in have it in his power to inform us. Christo, mundum reconcilians sibi."
I know not to whom Mr. Owen -Bibl. sacr. Junii. 1613. alludes as secret friends in the
“ Deus erat in Christo substanChurch, who should be permitted tialiter, non ut est in sanctis, sed with impunity to shew their attachment to the Bible Society." For
* I have now access to the Public Li. myself, I have no fears to influence
brary of this place ; when I wrote my first concealment of attachment, or pre- letter, I was residing on the sea-coast, vent an open declaration of par- though I dated my letter Caen, being the tialities. I am not the slave of any post-town, and my usual place of resiparty, to whom I will sacrifice what dence.
arctiori' modo, divinitate unita cum missus, propitiatio facta."--Comcarne in eadem persona, unione per. mentar, in Epist. a Nic. Hemmingio. sonali.” - Commentar. a Benedict. 1589. Aretio Berpensi. 1596.
Qui se reconciliavit nobis per “ Cum vero ait, Deum fuisse in Jesum Christum; quandoquidem, Christo, argumentum latet a possi- inquit, Deus erat in Christo, munbili sive a facili. Significat enim dum reconcilians sibi, etc.” . Christum non tantum fuisse homi “ Magnum est, esse nos reconci. nem sed Deum, ac proinde facile liatos non angelis modo, sed ipsi potuisse nos Deo reconciliare. Ne Deo, majus est, factum hoc esse per que enim eodem modo accipiendum ipsum filium Dei, &c. Nostri re. est, quod hic dicitur, Deum fuisse conciliatio quod ipsum Deum attinet in Christo, sicut dicitur esse in nobis perfecta quidem est in morte Medisive in sanctis. Nam in nobis qui- àtoris Christi unigeniti Dei.”-Musdem dicitur Deus esse per poten
culus in Epistol. tiam et operari tanquam in instru “ Quoniam quidem Deus erat in mentis: In Christo autem dicitur Christo,” &c. - Deus mundum siesse per essentiam et propriam sub bi reconcilians, erat in Cliristo per stantiam. Sicut Christus ait, Jon. unitatem essentiæ. Pater inquam 14. Ego in patre et pater in me est. in Filio, juxtadictum Filii-Joan. 14. Et Coloss. 2. In Christo inhabitat Ego in Patre et Pater in me est."omnis plenitudo Deitatis corpora- Estii in Paulum Apost. Commentar. liter, id est, verè et essentialiter. 1679. Huc pertinent omnes loci qui con “ Quoniam quidem Deus erat in firmant Christum esse verè Deum. Christo mundum reconcilians sibi." Ac nisi Christus esset verus Deus, _Quisnam injuriam acceperat ? haud potuisset nostram salutem ope- Ipse. Quisnam primus ad delendam rari, nequaquam vita et salus nostra inimicitiam venit. Ipse. At inquies, diceretur. Nam per eum, qui homo Filium misit, non ipse venit. Filium tantùm foret; non potuit pro pecca- quidem misit, sed tamen non ipse , tis nostris satisfieri: Rectissime au
solùm hortabatur, sed pater quoque, tem expressit hìc reconciliationis et cum eo, et per eum."
."-Commennostræ modum, quando ait, Deum tar. Natalis Alexandri. 1710. sibi reconciliasse mundum idque eis “ Quoniani quidem Deus erat in non imputando peccata." - Com-' Christo," &c.-" Ipse quidem Deus mentar. D. Andreæ Hyperii. 1583. ab hominibus lacessitus, ultro nos “ Reconciliavit autem
ad se per Christum adduxit. Dicitur Deus hoc modo. Deus erat in autem fuisse in Christo multò aliChristo, mundum sibi reconcilians, ter, ut monet Ambrosius, quàm in hoc est Deus pater, qui unus est vicario, aut legatis, aut prophetis ; essentiâ cum Filio, juxta illud : sed eo planè modo, quo Christus , Ego in patre et pater in me, nos sibi ipse apud Joannem dixit: Pater in reconciliavit intercessione filii. Ve me est et ego in Patre. Pater enim rum si quæris, cur pater non medi- (ait Ambrosius) per id intelligitur ator dicatur, cùm sit reconciliator ? esse in Filio, quòd una eorum sit Nam tametsi ut inseparabilis est et substantia, ibi enim upitas ubi nulla indivisa unitas substantiæ trium per esť differentia, ac per se invicem sonarum, nec singularum proprietas sunt, qui et imago et similitudo in salutis mysterio est tollenda. Pa eorum una est, ut videns filium, viter, Filius, Spiritus Sanctus, hoc disse dicatur patrem, sicut et ipse est, tota Trinitas, sibi mundum re. Dominus ait, qui videt me, videt et conciliavit, sed Pater mittit Filium Patrem. Denique Cyrillus : Ita enim ut sit propitiatio pro peccatis, juxta solum filius vera imago Patris erit, primam promissionem : semen muli- vereque potuit dicere, ego in patre eris conteret caput serpentis ; Filius et pater in me est. Quæ omnia
planè ostendunt, longè aliter fuisse qui stat e regione alterius et præsto Deum in Christo, quàm sit in sanc
est ad omnia amici officia comparatis, in quibus non aliter inest, quam tus : quomobrem idem in sinu Paper gratiam; in Christo verd, per tris esse ad dextram illius sedere naturam et essentiam. Ideoque di- dicitur intercedens pro nobis." citur, in Christo et per Christum Bibl. sacr. Junii. 1613. mundum sibi reconciliasse."-Be “ Super virum cohærentem mihi : nedict. Justinian. in Pauli Epist. id est, socium, amicum, qualis Chris1612.
tus patri fuit.”—Joannis Mariana Zachariah xiii. 17.4" 0 Ensis, Scholia in vet. & nov. Test. 1619. excitare in pastorem meum et in vi. “ O Espeè resveille-toi sur mon rum socium meum, inquit Omnipo- Pasteur et sur l'Homme qui est mon teps Jova.”—Bibl. sacr. Sebast. prochain, dit l'Eternel des Armeès, Castalionis. 1551.
&c.-Mon prochain ou mon. com“ Ip virum cohærentem mihi.”
pagnon, pour montrer l'unitè d'Es. “ Manifesté hominem fortissimum et sence et l'union de volonté du Père præstantissimum eundemque secum et du Fils Mediateur.”—Diodati. natura communicantem indicat, max 1644. ime verd verbo Hebraico Ghamithe, “ Virum clarum, ut vertit Arabi. quod socium meum unà mecum signi- cus Antichenus, et omni exceptione ficat: socius autem Dei unà secum majorem utpote arctissimè adstric. nullus dici potest, qui idem Deus tum et cohærentem mibi, nempe conejusdem naturæ non sit.”—Comment substantialiter secundùm divinam Benedict. Arii Montani. 1581. ejus naturam, hypostaticè secundum
“ Et super virum cohærentem humanam. Unde Chaldæus et Pagnimihi."-" Quia bumanitas Christi nus vertunt socium. Aquila et Theinseparabiliter juncta est Deitate." odotio contribulem meum.
Porro -Gloss. Nicol. Lyranni. 1588. percute, suscitare, et similia verba
“ Phramea, suscitare super pas- non significant hìc imperium, sed torem meum et super virum cohc- permissionem divinam, absque qua rentem mihi, dicit Deus exercituum," nihil ejusmodi potuisset obvenire -Ed. Pontin. 1590.
unigenito Filio Dei.”—Bibl. magn. “ Super virum cognatum meum, Comment, de la Haye. 1643. &c.— Ipse etiam vir cognatus Dei, niny" un compagnon : le pro. id est, adhærens illi propter natu- chain, qui est vis-à-vis de quelqu'un ram, quæ humanitati in unitate per. et autour de luy. Zach. xiii. 17. sonæ unita fuit.”-Oecolampad. in L'homme qui est mon compagnon, Prophet. 1608.
comme si c'étoit un autre moy-même, « Contra socium suum.”—“Gla- réprésentant sa personne, comme le die, excitare contra pastorem meum mot Hebreu le signifie. C'est le et contra virum inipy socium meum: titre de Jésus Christ. Le Compagquem mihi associavi ut oves meas non que je me suis associè, afin qu'il custodiret.”—Lexicon Pentaglotton garde mes brebis."-Schind. TranValent. Schindlero. 1612.
slation of Leigh’s Hebrew Dict. by “Gladie, evigila contra pastorem Louis de Wolzogue. 1712. meum et contra virum proximum I here rest from quoting; for I meum, dictum Jehovæ exercituum, should fill a whole Number of the &c. Hoc nomine Deus pater hono- Christian Remembrancer with aurificè appellat Christum, quia Chris- thorities which I can adduce in suptus est alter idem, imago Dei invi- port of both the passages. sibilis, character bypostaseos Patris Much good bas arisen from this et splendor gloriæ illius tanquam ex discussion, though some angry feel. adverso micans in conspectu rerum ings have been excited. These will, creatarum omnium. Nam Hebræa I hope, soon be allayed; for all inxox proximum aut amicum sonat, genuous minds must be convinced,
that error should be cheerfully cor draw a plan of that most useful virrected, as soon as it is discovered, tue, virtue the most necessary of and that the full blaze of truth, any to a Methodist with respect to which investigation will not fail to outward life and his conversation display, will, in the end disclose the with others, and yet reviled by some little jealousies and heart-burnings of those who profess to live by meengendered by party-spirit and re- thod, as too worldly and tempoluctant confession.
rising a principle for a Christian I now take my leave of the sub- indeed to be led by Worldly pruject and the Bible Society altogether. duce is often so, but surely ChrisI have done my duty in bringing it tian prudence is a quality without before them; but if they are satis- which it is impossible to be a wise fied with the laboured sophistry of Christian, wise to regard of others, their Secretary, and resolve to shut wise to Salvation. The notion of their eyes against the clearest evi. it in - - is, I conceive, very lame dence; if pride and obstinacy pre- and imperfect; I therefore draw out vent ingenuous confession of error, [ the outline, that you might the betwill not allow myself to be drawn ter judge of its due proportions, into a lengthened controversy, which and the indispensable necessity of may disturb my tranquillity; neither it to adorn and perfect the Chris will I continue a warfare with irri. tian hope. The news I have since tated and unfair opponents.
heard of your sudden resolution to I remain, Sir, your obliged and go to Georgia, has much surprised faithful friend.
and grieved me, not that I condemn M. H. LUSCOMBE. your zeal for the service of God and Caen, March 30, 1822.
good of souls, but I cannot ascribe it to any rules of prudence, either spiritual or temporal. To urge the
latter, will, I conceive, have small Correspondence between Wogan and weight, though if you were sufficiWhitfield.
ently apprised how matters stand there, you would see abundant rea.
son to sit down calmly and deliberate CIRCUMSTANCES with which it is carefully whether you can engage unnecessary to trouble the reader, in such a design, without forfeiting have prevented an earlier insertion the character of common prudence of the following letters. They close and discretion.---As to spiritual mothe series which we have been ena- tives, if they proceed from any bled to lay before the public; and I have already cautioned you we are indebted for them to the kind. against giving way to such without ness of the Rev. Adam Baynes, mature consideration; it being difRector of Adstach, near Winslow, ficult, at first sight, to distinguish Bucks, whose family is connected whether they proceed from a good with that of Mr. Wogan; and in or an evil spirit, or even from the whose possession the originals now giddiness of our own; from passion are.
or imagination rather than jedgeTo Mr, Whitfield.
ment; yea, from pride and deceitful
ness of our own beart, rather than London, 20th. Jan. 1736. from virtue and solid reason. There Dear Sir,
being so many sources of error, how I WROTE you lately a long letter to careful ought we to be before we Oxford, but you were gone toGloces- resolve on any thing extraordinary ter, so I fear it came not to hand. and new, especially when experiIt was upon the subject of Pru- ence is wanting. To supply which, dence ; wherein I endeavoured to the most effectual means that pru.
dence recommends, is earnest Prayer erect a new Vineyard in America? to God, and then consulting with Is preaching and sacraments the friends, by whom, as by an oracle, only means of constituting a Chris, he is usually wont to direct us. tian Church ?-Far from it.—It may
I have read your letter to Mr. be planting and watering, but what Broughton, and do not perceive any fruit, what establishment can be rational grounds for taking this last expected without confirmation and step. I observe indeed a confirmed regular ordination, to strengthen the resolution, and even forbidding his converts and perpetuate a ministry? or any friends here to dissuade you; They that consider these things, will yea, declaring all enemies that shall have too much reason to judge of attempt it. I own I am struck at your design, as our Lord pronoun. the manner of your determining your ees of the man who began to build, self, and at many of your expres- and had not wherewith to finish. sions whick savour of too much I shall only add that I earnestly rashness, and am therefore con. entreat God to give you a right vinced, in my own judgment, that judgment in this important affair ; you are under a strong delusion. and that by grasping at too much, Indeed as you have not thought it you may not be tempted to lose all. necessary to consult me, nor a cer Have
found success in your tain great lady who heartily wishes ministry? 1 joy with you; but pray you well, for the sake of the good you be not tempted to forsake the you have done, and was employed work you have so well begun. The to do at Oxford, and whose counsel success God bas blessed you with, would bave been as free as her is a more likely call for your conbounty has been ; I may seen too tinuance to finish a good beginning. officious in offering to persuade you The Apostles turned not to the to look on your native country as a Gentiles till they were rejected of more proper sphere for your minis: their own.-So far perfecting relitry than so distant, so doubtful and gion in England is certainly a uncertain a scheme. I am com nobler design than tv endeavour to pelled to tell you that I am not make new proselytes, and certainty satisfied that the call you seem to is ever to be preferred to uncerplead, and even put it upon an equal tainties. And now I beg of God to authority with an immediate call direct you, and am, from Heaven, is a lawful, justifiable Your most affectionate friend, call. I even question that of the
and brother in Christ, Wesleys, and wish your success may not prove my fears to be too just.
To Mr. Chapman. This will startle you, but not if you consider how Paul and Barnabas
21 June, 1736.
Dear Sir, were separated for the like ministry. It was not by their running I HAVE your favour, which I have before they were sent, but by a regu- not now time to answer, being more lar appointment, first of the Holy immediately pressed to write to our Ghost, and then of the Apostles. friend Whitfield, who has taken a Pray what Apostle or Bishop sent sudden' resolution to go to Georgia, the w -s; or who of equal au and is so bent upon it, that he prothority sends you? It is true they nounces all those his enemies who had the consent of a bishop, and so shall offer to dissuade him. Not, may you. But where is your com- withstanding such a declaration of mission to authorise, where are the bis, I have ventured to tell him my
He is now persons necessary to execute such mind very freely. an office ?. What proper Episcopal his way to Bristol, and talks of a authority are you invested with to sudden departure; but as he pur
REMEMBRANCER, No. 41. Pp