On John viii. 58, &c. SIR, T ་་ THE orthodox interpretation of this text is familiar to your readers. It is not my design to bear my humble testimony against that almost intolerable badinage of Athanasianism on this particular subject; the only argument I propose is the argument ad verecundiam. And one might think it were decisive enough with an ordinary controversialist. "GOD the Son" (on the shewing of these innovators upon scriptural phraseology) is unwittingly challenged by the Jews as "taking too much upon himself," in making use of words which seemed to them to imply that he was in his own opinion something greater" than Abraham or the prophets. To this challenge He is prepared, it seems, if we are to believe these advocates of his equality with GOD, cate gorically to reply, and is about to do so in such express and unambiguous terms, as shall leave no doubt in the minds of his disciples of his being not only superior to these Jewish wor thies, but of his being their Jehovah himself. He postpones, however, for a few moments the astonishing disclosure. It is not made, where undoubt edly under such circumstances he might have looked for it, eo instanti with the disparagement of his person, on the part of his incredulous opponents. No, the rebuke is immediately parried by a somewhat different assurance unquestionably. "Whom makest thou thyself?" is the question asked. The Almighty, in the person of a human being, is catechised as to his pretensions to rank above Moses and the prophets. What is the reply? "If I honour myself, my honour is nothing." Is it possible to repress a smile upon the prospective construction of the concluding averment? The "I am," about to make the awful anagnorisis only a moment or two afterwards, leads to it by the preceding observation! Respect for the infirmities of our common nature arrests my pen. I feel a blush rising on my own cheek, and spare that which must surely by this time have quite crimsoned that of my opponent. 4 Upon the vexata quæstio of "Gon the Son" and the Son of God, no incident recorded in the New Testament seems likely to throw more light, or to afford more unequivocal evidence, than that which is commonly entitled the Transfiguration. Whether "the Vision" determine in favour of the orthodox hypothesis, or of the scriptural statement, let a review of it in a prominent point decide. The supernatural exhibition appears to have been vouchsafed for the purpose of attesting the person of Christ. "We were eye-witnesses of his majesty," says one of the spectators some time afterwards. And the accompanying attestation from heaven was in these words, "This is my beloved Son." What then was this " 'majesty," and what the precise meaning of this testimonial? We cannot surely ascertain either point better than by referring to the impression made by it on the minds of the parties at the time. And first, let us put the question to marks, in the agitation of the moment, Could delirium at its height have sug- CLERICUS. Address of the Presbyterian Church in Cork, to his Grace the Archbishop of Cashel, on his Primary Visitation Charge, with his Grace's Answer. VE have perused with lively inter reply, and deem them worthy of permanent record in our Repository. The Archbishop of Cashel seems to hold the same noble moral rank in the Irish Church, that the Bishop of Norwich does in the English. Such men are not only the ornament, but also the defence of their respective communions. The Address and Reply have been sent to us in a Cork newspaper, and we insert the introduction to them which we here find. "The documents which we subjoin, comprising the Address of the Presbyterian Congregation of this city to the Archbishop of Cashel, and his Grace's answer thereto, possess peculiar interest indeed we may add importance-at the present moment. It is soothing, in the midst of the religious strife which is waging in this unfortunate country, to find, at least, one set of Christians claiming for themselves, and conceding to others, the right of exercising conscience in all spiritual matters; and paying a tribute of approbation to the instructive lessons of kindness and conciliation which lately proceeded from the distinguished prelate whom they have addressed. It is equally, if not more gratifying, to witness the kindred spirit which pervades the reply of this distinguished personage. We do not think that the visitation charge of his Grace, which is the subject of eulogy by the Presbyterian body, and which, doubtless, our readers have fresh in their remembrance, will have made a greater impression on the public mind, than this brief but beautiful record of true Christian feeling and opinion. MAY IT PLEASE YOUR GRACE, "We, the Ministers and Elders of the Presbyterian Church in Cork, assembled in our first annual Vestry * The reader will not fail to recollect the Address of the Eastern Unitarian Society to the Bishop of Norwich, with the Bishop's Answer, inserted Mon. Re. pos. XVII. 521, 522. since your Grace's arrival in Ireland, beg leave to offer to your Grace our respectful congratulations on that event. Dissenting, for conscience' sake, from that national Church in which firmly believing that the seeds of salvation are sown in every church which confesses that Jesus Christ is Lord to the glory of God the Father,' and that it is of far less importance to any society of Christians to say, that they are of Paul,' they are of Apollos,' they are of Cephas'-than that they are of Christ'; we feel ourselves called upon to express our approbation of those sentiments of Christian charity and love, breathed throughout your Grace's Primary Visitation Charge-sentiments which must characterise the first act of your Grace's Archiepiscopal functions, not only as an admonition worthy of distinguished literary talent, but also honourable to the feelings of your Grace's heart. "The liberal and enlightened views of Christian brotherhood which that admonition holds to all the disciples of the Lord Jesus Christ, are calculated to calm the tumults caused by the bursts of intemperate zeal-to repress that spiritual intolerance so unbecoming in the Christian minister, and to inculcate in the minds of all those who are labouring in the vineyard of their great Master-that, as as they are fellow-travellers through a world of trial, they are fellow-sharers of errors, weaknesses and infirmities; and, though differing in opinion in what your Grace has denominated forms not essential to salvation,' yet are they fellow-worshipers of the same God, fellow-expectants of the same mercy, through a Redeemer, and therefore dwell in the unity of the spirit and the bond of peace. Although fully conscious that your Grace, in the discharge of your high pastoral duties, seeks not the praises of man, but the praise of God;' yet residing within the bounds of your Grace's Archiepiscopal jurisdiction, we cannot refrain from thus publicly expressing our sentiments of grateful respect, and assuring your Grace of our unfeigned wishes that you may enjoy, in this world, health, prosperity and peace, and may finally inherit the promise of your Redeemer, 'Where they that be wise shall shine as the brightness of the firmament, and they that turn many to righteousness as the stars for ever and ever.'" "" TO WHICH HIS GRACE RETURNED THE FOLLOWING ANSWER: "Permit me to assure you, that I am very much flattered by your kind congratulations on the commencement of my connexion with the province of Munster. "Conscientiously attached to the Established Church, I cannot but feel a particular gratification in the candid approval of those, who as conscientiously dissent from it. In this our imperfect state of being, it is impossible for us to think all alike. Our minds take various bents from education, habits and numerous external as well as internal causes, not always subject to our controul so that it seems almost as un reasonable to quarrel with each other for the differences in our opinions, as for the difference in our statures, complexions and features. "Amid the din of parties and the ebullition of sectarian zeal of that zeal, I mean, which would appropriate the character of God's elect to one denomination of Christians alone; it is pleasing to witness the avowal of more liberal principles. We are not all members of the Church of England, but we are all members of the Church of Christ; and I cannot but rejoice to find that the Ministers and Congregation of the Presbyterian Church in Cork, participate with me in what appears to their minds, as well as to my own, the genuine feelings of Christian charity and benevolence. Signed, "R. CASHEL." April 6, 1823. I LATELY received from a much esteemed correspondent some interesting particulars respecting Elias Hickes, of Long Island, near New York, who has long been, and still is, a celebrated preacher in the Society of Friends. He has, however, I am credibly informed, for the liberality of his sentiments, met with considerable opposition "from a few formal bigots" amongst his brethren for several years past, who have accused him "of preaching Hannah Barnard's doc trine." Some months ago the Meeting, of which he is a member, nevertheless gave him a certificate of full unity with his labours as a minister, in order to his paying a religious visit to the large meetings of Friends at Philadelphia. In the performance of this duty, I understand," a very insidious attempt was made by one of his most inVeterate opposers to prejudice Friends there against him; but that it fell in the right place, viz. on its disingenuous and unmanly author." I am not acquainted with the precise difference in opinion on the doctrines in question; but your readers may see (with your permission) by the following general description of the effect of this visit, and the disposition of certain ecclesiastics among the Friends to censure and silence the preacher, that it occasioned no slight degree of agitation among them. A letter from Philadelphia, of a late date, says, "The ancient and venerable Elias Hickes has paid us a visit he has kindled a fire in in gospel love; our midst, and it continues to burn on the altars of the hearts of many, especially the youth of both sexes. Many able testimonies have been borne in his behalf in our public papers; he has stood forth in our meetings, like the scholar of Gamaliel, and boldly declared the whole counsel of God. The two-edged sword of truth cannot be borne by pharisaical professors. Eleven elders out of fifteen, and about nine ministers, of the same grade, strove to destroy his mission, silence him and send him home. But he, like a bold champion in the cause of truth, sounded the ram's horn in our borders, and the walls of our carnal Jericho trembled to their base! And thousands flocked to hear the gospel preached in primitive simplicity. A convention was held every 24 hours, of ecclesiastics, during his stay amongst us. "Ten delegates, sanctioned by the Pontiff J-— E— addressed a letter to him, (which I have not seen,) on the subject of his heterodox doctrines; and he answered it in the ability which God gave, proving all their accusations to be false, and founded on bigotry and prejudice. "He has cleared his skirts, and left us to reflect upon his testimonies. But slander, that thousand-tongued viper, which outvenoms all the worms of the Nile, is still pouring out bitter invectives against him, and striving to blast his character," for reputed orthodoxy I suppose, ""to bring him under condemnation' by the Church, and thus cause him to be thrust out of the Synagogue. But this is not in their power. A spirit of inquiry seems to be abroad among us, and the youth appear disposed to search for themselves, and not pin their faith upon pontiffs, cardinals, or their privy counsellors, who are nothing but tyrannical, sectarian bigots; and, if sanctioned by law, would soon cause a Smithfield smoke to be raised among us." The letter-writer adds, "I have been informed, the people who call themselves Friends are about to lay a proposal before their ecclesiastical court to publish a new confession of faith to the world, since Elias has jostled their lees, and produced a fermentation, which I hope will purge out all their old leaven. I have long sighed for a Reformation. If it begin in this city, it will spread far and wide. All the meetings seem convulsed!!" To give you and your readers some farther idea of the warmth with which the attempt to obstruct Elias Hickes in the exercise of the sacred rights of conscience and of free discussion has been met, I send you a copy of some complimentary lines addressed to Elias Hickes during the contest, on hearing him preach a sermon, Dec. 12th last, at Philadelphia. "Yes, we saw thee stand before us, Heard the words thy lips impart, Felt that heavenly love was o'er us, For each sentence touch'd the heart. To the work by heaven appointed, Thou the light of truth hast shed, Coming as the Lord's anointed, Knowledge of his will to spread. As on Sinai's holy mountain Shone the Prophet's face divine, Like some angel sent from heaven, From the source of truth and grace. But that which was erst received, God's eternal truth thou preachest, That his saints have all believed. From that hour the star of glory Thro' the darkness of our souls, We must bow with hearts inclining To his will that ours controuls. Thus we learn by revelation, What the will of God makes known, Thus we bow in adoration, Humbly at the Saviour's throne. Need we then the long narration As the means, our heaven to win? No, the source of our salvation, Is the light of Christ within. By the eternal word of power, Manifest within the mind, Acting in the silent hour, On the thoughts of human kind: Long contended for the blessing, Given to the saints before. Now again the way thou showest, That the Apostles ever trod, From the shaft that hate has thrown. And may'st thou, when hence retiring, Feel thy soul to God aspiring, When this tour of love shall cease, And enjoy his holy peace." From these lines I think we may safely infer that the heresy imputed to Elias Hickes is not a dereliction of the distinguishing tenet of the Quakers, in the language of Barclay, the doctrine of" immediate Divine Revelation." But in what comparative estimation Elias Hickes, or his poetical Eulogist, holds the authentic records of the primitive Christian faith, once revealed to the saints under special and extraordinary circumstances, is left uncertain. Nor is it clear to me whether the writer means to ascribe "adoration" to the person whom he describes as the infant King," or to his God and Father whom he addressed in prayer, when the time of his sufferings and death was at hand, as "the only true God." 66 Wishing this extraordinary difference of sentiment, among the most numerous body of Friends in the world, may promote on both sides a spirit of serious, candid, dispassionate inquiry, and thereby tend to the furtherance of the gospel in its genuine purity and simplicity, I am, SIR, BEREUS. Newcastle-under-Lyme, April 12, 1823. it is their duty to unite with those who wish to effect its gradual amelioration and ultimate annihilation. Again let me explain, that, for my own part, I give them the fullest credit, as a body of Slave-holders, for the disposition to render the lot of their unfortunate bondmen and bondwomen as little oppressive as possible; and that it is not them, but their system with which I feel so much dissatisfaction. I think it not impos communication from your very respectable correspondent, Euelpis, [p. 100,] that my animadversions [XVII. 751] on his letter [XVII. 677] should have led him to suppose that I felt myself hurt at his remarks, on what I have written, in your valuable work, on the moral and religious instruction of the Negro Slaves in the West In dies. I must, therefore, beg to assure him, that I never imagined he had the slightest intention of wounding my feelings, much less of questioning my veracity; and that it has been a standing rule with me, ever since I read Mason on Self Knowledge, never to take offence without being previously satisfied that offence was actually intended. After this, I trust, he will readily believe, that however unhappily I may have expressed myself in a former epistle, I was really gratified, rather than otherwise, with his friendly queries. My opinions of the withering influence of Negro-Slavery may possibly appear somewhat peculiar; if they are erroneous, my only wish is to have them corrected. The subject is daily becoming more and more interesting and important; and I rejoice to learn that it is already under the scrutiny of several individuals of high distinction in the philanthropic world. If it were desirable, it would be impossible to keep down discussion, and, as a Christian and a friend to the natural rights of our species, I am quite willing to communicate, for the advantage of both parties, any information, bearing on the controversy, which my late residence in the seat of Slavery enabled me to acquire. Let the whole truth be known, and judgment given accordingly. If there be no injustice in Slavery, the Planters can have nothing to fear even from the most rigid examination of the system. But if there be, they must perceive that the eye of Mr. Bright, the honourable Member for Bristol, in which case I solicit his attention to a part of its contents, as well as that of Euelpis. I learn from the newspapers of the day, that the former has no very high opinion of me, either as a man or as a Christian minister. Indeed, if the Morning Chronicle* may be relied on, he has openly charged me with spiritual pride and neglectful conduct as a Missionary, while I was in Jamaica, besides broadly insinuating that I can be guilty of the contemptible and horrid crime of falsehood. These are grave charges, calculated to ruin my character, blast all my hopes as a public man, and destroy, at one blow, the credit of the statements which some thought I might make to the advantage of the approaching contest, on the subject of Negro-Slavery. Had Mr. B. descended to particulars, it might have been expected that I should have entered on a particular reply; but this, I think, he has not sufficiently done, and, therefore, he is respect fully invited to proceed to the task, or expected, as a man of honour, to retract his very unhandsome and most injurious language. The passage in the petition from Southwark against Negro-Slavery, presented to the House of Commons by Sir R. Wilson, which so much offended Mr. B., was evidently the following, taken from a small work, lately published for Hatchard and Son, Piccadilly, and J. and A. Arch, Cornhill, entitled, "Negro Slavery." "Mr. Cooper never saw a Negro who, when uncovered, did not exhibit marks of violence, that is to say, traces of the whip on his body." I would refer the reader to the No. of the paper containing the Report of Mr. Bright's Speech, but it is not at hand. |