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PROPOSED EDITION OF THEOLOGICAL
TO THE EDITORS OF THE ORTHODOX CHURCHMAN'S MA
HAVE, from time to time, recommended to young
students in divinity the diligent perusal of the works of Drs. Powell, Balguy, and Ogden ; as also of Messrs. William and Thomas Ludlam. It seems necessary,
however, in order to render my recommendation' of any practical use, that I should go on to recommend also the measures, by which access to their works
become more easy thanit is at present. I am informed, that Dr. Balguy's Discourses are not to be procured at any rate, and the Sermons of Dr. Ogden are reckoned cheap at a guinea. As a large impression of Dr. Powell's Discourses, not less, I think, than of 1500, was fortunately printed off at first, it is probable, that they may still be procured; but this I do not know. The Six Theological Essays of Mr. William Ludlam, and the Ten Theological Essays of his surviving brother, Mr. Thomas Ludlam, are either all sold off, or nearly so. My wish, therefore, is, that a uniform edition of all these works should be printed by the syndics of the Cambridge University Press, 'which may be both correçt and cheap. I have no doubt, that a proper person might easily be found, who would undertake the trouble of superintending the press. I cannot conceive, that the revenues of the University, which are appropriated to the particular purpose of printing and re-printing such useful books, as are not likely to be profitable by their sale, can be inore properly applied : being fully perF
suaded, that it would be performing a great public service, and more especially at the present crisis, to facilitate the study of the productions of those sound and eminently clear headed divines.
If the syndics of the University Press should decline the proposed undertaking, I submit it to the consideration of the learned and respectable society of St. John's College, Cambridge, whether it is not incumbent upon them to do this justice to their own illustrious constellation *.
While I am on this subject, I cannot help expressing my regret, that students should in a manner be precluded from the use of that excellent work by Bishop Douglas, entitled, the “ Criterion, &c.” in which, with the accu-men he had previously displayed in detecting the impo; sition of Lauder, he has so ably marked the distinction between true and false miracles. It is a book which cannot be procured but by the greatest chance, and then aț a very high price. I have been informed, that his Lordship, with a view probably to a second edition, has prepared some additional materials on the same subject, which, I doubt not, would still further advance the value of the work. As, according to the course of nature, it cannot reasonably be expected, that the Church should long enjoy the advantage of his Lordship’s presence, it is greatly to be wished, that he would take speedy measures to leave this valuable legacy to it in as perfect a state as possible; and this, perhaps, would most effectually be done by directing it to be re-published in his life-time.
I am, Gentlemen, yours, &c. Rempstone, Jan.
E. PEARSON, 91, 1804,
* See Orthodox Churchman's Magazine, vol. 4. p. 164.
Postscript to X. Y. In answer to X. Y. in your last, (vol. 5. p. 365.) I need only observe, that Mr. Locke is not so careless in his expressions, as X, Y. seems to suppose. This, in the instance referred to, is evident from the quotations, which X. Y. has himself brought forward. When Mr. Locke means a power, and not the exercise of a power, he uses the word power, as in the case mentioned by X. Y. where a "power of communicating motion by impulse” is predicated as one of the primary ideas belonging to body. In like manner, if it had been Mr. Locke's intention to
power of thinking is the primary idea belonging to the soul,” he would undoubtedly have said the “ power of thinking, and not “thinking.” It would be just as allowable to mean, by the word extension, the power of being extended, as to mean, by the word thinking, the power of thinking. But, what Mr. Locke meant, he has clearly expressed ; and this, I think, will sufficiently appear from an attentive consideration of the passages, to which I originally referred. It is scarcely necessary to add, that this observation takes off the whole force of X. Y.'s argument.
TO THE EDITORS OF THE ORTHODOX CHURCHMAN's.
CAVING heard much of your impartiality and can.
dour I now put them to the test, by requesting you to publish this letter, written by a professed enemy. The purport of it is, strongly to recommend to the people of these kingdoms the perusal of a book, most generously written, to break asunder the bonds, of tyranny and priestcraft, under which they and all Europe bare groaned nearly eighteen hundred years. The book, I allude to, is, Mr. Overton's “ True Church men ascertained.” A book, which for the great abilities displayed in it, the candour, honesty and good nature with which it is throughout conducted, can never be praiserl as it deserves.
My friend's great prototype Tom. Paine, of immortal memory, had certainly the courage of the lion, but was strangely deficient in the wisdom of the serpent. Here, my friend has greatly the advantage; as even you must acknowledge when I add, that Dean Kipling, who has used him but roughly, and above all his terrible, I may say, irresistible adversary Mr. Daubeny, who, we must unwillingly confess, has given him two or three such blows upon the head, as he will never be the better for ; yet have not detected our deep-laid scheme. Paine set out with the professed design of emancipating mankind from all restraint, both human and divine, at once, not considering, that it must be a work of time, that it requires great address and cunning to instil the necessary principles and yet keep the main design secret, till
you find your followers sufficiently numerous and fit to be trusted with it. Now Paine was too open; men, after being slaves so many centuries, could not bear unrestrained liberty all at once ; they shrunk from the idea. However let us not despair. When my friend's book is read, as it must be, by all men of reason, with ardour, and its contents properly digested ; then we shall unfold to his enraptured disciples the design of giving once more to mankind their free and native liberty ; liberty uncontrouled, when man may walk, unrestrained, in the desire of his heart.
You cannot certainly be ignorant, that his book is written to prove, that the Calvinistic is the only. Scripture
doctrine, and consequently the only true Church of England doctrine. The prejudices of men must be humoured you know, therefore the words Scripture and Church of England, as well as moderate Calvinism, are allowed to be very proper tools to work with to undermine both Scripture and the Church of England; when this is accomplished our end will soon be obtained-human laws must fall.
Now the Calvinistic doctrine is, that a few of mankind were absolutely predestinated, before the foundation of the world to be everlastingly happy, as St. Paul expresses it" to be vessels of honour :” that all the rest were at the same time absolutely doomed to be miserable to all eternity, or “vessels of wrath fitted for destruction.”
As this is the case, what is the use to make a fuss and to do about praying and leading good lives and such nonsense? When human actions have no more to do in determining their future happiness or misery, than the actions of a cat or dog. If any man wishes to take away the life of a person who may have offended him, or to seize his property, or any thing else, all he has to do is, 10 prevent discovery till that happy time shall arrive, when all law and restraint shall be done away :--for he has nothing to fear but from man. The same doctrine that will send a man to heaven or hell independent of his conduct, or as we say by faith without works, will also prove that these actions are not criminal. The one was predestined to be killed or robbed, the other to kill him, rob him, &c. as must be plain to every man of common
It is not criminal, because the man could not help doing it, being but a tool; of course no blame cau altach to him. Does not Job say,
- Is there not an appointed time to man upon earth ?" And in another place "seeing his days are determined, the number of his