;

Jesus.'-(1 Tim. ii. 5). So that it is evident, as that sun shines at noon day, that the Roman doctrine differs from the Scripture as much as light from darkness and if you ask me why I don't follow the tradition of the antients; I shall answer you with the words of our Saviour to the Pharisees, when they asked him the same question-Well do you furstrat the precept of God that you may observe your tradition, defeating the word of God for your own tradition, which you have given forth.'-(Matt. vii. 9 & 13). And many other things of this sort.

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Perhaps you will hear say it is not for a man of my weak judgment to pretend to interpret the Scripture, but that I ought to submit to the sense of the church which is infallible. Now, suppose it was so, which I utterly deny, if by the church, you mean the Church of Rome, I ask you where this infallibility resides? Is it in the particular person of the Pope, or in a general councile ?-for this is a point not yett decided by the Church of Rome. And how can that church be infallible which is not yett certain of its first principle? If you believe the councile of the Luterans, they tell you the infallibility resides in the Pope. So, then, where was the infallibility, during the schism of the Pope, when there were tow Sees, one at Rome and the other at Auignon-and at the Councile of Constance three Popes all making pretensions to the triple crown, and disputing the right of St. Peter's keys? With sword in hand, fullminations in their mouth, cursing and anathematising each other, distracting all Europe with wars and discord; while one Pope called an other apostate, heretick, robber, antichrist, and the son of perdition, so that the most learned and conscientious could not tell which of them to adhere to. Can you find in this confusion the firm rock our

Saviour built his church on?

"Alas, Sr, I know not how you may be abused by your credulity; but for my part I cantt find the least glimps of the Spirit of Truth in any of these proceedings.

"But if you rather adhere to a Council, and afferm the infallibility to reside there, how will you reconcile those of* which decreed for the authority of a Council? and those of the Lateran at Rome, which decreed in favour of the Pope? or the first Council of Nice and that of Ariminum, which denyed the consubstantiality of the 2d person of the Blessed Trinity, and condemned St. Athanasius with the approbation of Pope Liberius, who subscribed to the Arian Confession of Faith, and writ to the Bishops of the East to acquaint them there with. Now, here, both a Pope and Council in conjunction together, have actually done what you deny they can possibly do: viz., fall into heresie. These, and many other differences, prove to me that the infallibility of the Church of Rome is a meer sham. I can say, with Mr. Chillingworth,† I see plainly with my own eyes, that there are Popes againest Popes, Councils againest Councils, some Fathers against others, the same Fathers againest them selves, and a consent of Fathers of one age against the consent of Fathers of an other age, the Church of one age against the Church of an other age. No tradition but the Scripture can deceive it self from the fountain, but may be plainly proued, either to have been brought in, in such an age after Christ, or that in such an age it was not. In a word, there is no sufficient certainty, but of Scripture only, for a considering man to build upon. This, therefore, and this only, I have reason to believe; this I will profess, and by the Grace of God, according to this, I will liue. Propose me any thing out of this book, and require whether I believe or no, and seem it never so incomprehensible to humane reason I will subscribe it with my hand and heart, as knowing no demonstration can be stronger than this; God hath said so, therefore it's true. In other things I will take no man's liberty of judgment from him, neither shall any man take mine from me; I will think no man the worse man, nor the worse Christian; I will loue no man the less for differing in opinion from me; and what measure I mete to others I expect from them again. I am fully assured God does not, and therefore that men ought not to require any more of any man than to believe the Scripture to be God's word, to endeavovr to find the true sense of it, and to live according to it.

"DR SR,-Having now told you my design, and given you my reasons for it, I shall conclude this long letter with assuring you, that if you can bring better argu

* The MS. is illegible here, but the words appear to have been "Basil and Pisa,"

+ Ch. vii. par. 56,

ments for the Roman religion than what I have for the Protestant, I will humbly return to the obedience of Church of Rome. But if you cannot find, as I believe no man can, any thing in the doctrine of the Church of England, contrary to the Gospell, but quite otherwise; that it is in all it's Articles of faith conformable thereunto, for what reason can you look upon me as an heretick? And since I do profess, as I must answer the all-knowing God at the last day, that I am fully satisfied in my conscience, and convinced in my judgments, that the Protestant religion is the true religion of Jesus Christ, I hope you will not have the worse of me for my conversion, which I shall not declare before I have an answer from you; in the mean time I humbly beg your blessing, desiring nothing more in this world than to be reconciled to you. So I hope you will look upon me with the same favour you do on other children who are of the same religion; and I assure, as it is my duty, I shall in all other respects ever subscribe my self

"Your most Dutiful and Obedient Son,
"GERVAS SCROOP."

Correspondence.

[The Editor wishes it to be distinctly understood, that he does not consider himself at all responsible for the statements or opinions of his correspondents.]

CRITICISM ON JOB XIX. 23-27.

SIR,-Will you, or some of your learned readers, favour us with a translation of that noble passage JOB xix. 23-27? That our version is capable of amendment is certain. To instance one particular, cannot signify the latter day, because the Hebrews, to express that time, have used

8, in the hereafter of days: Gen. xlix. 1; Numb. xxiv 14; Deut. iv. 30; xxxi. 29; Isaiah ii. 2; Jer. xxiii. 20; xxx. 24; xlviii. 47; xlix. 29; Eze. xxxviii. 16; Dan. x. 14; Hosea iii, 5; Mic. iv. 1. And they have twice used, at the latter day, Prov. xxxi, 25; Isaiah xxx. 8; and once, until the last day, Neh. viii. 18. Thus it is evident, that when refers to the last or latter day, it has the prefixed particle at, or until, and the substantive day used with it. But it has neither in this place; it cannot, therestands without a substantive,

fore, be rendered the latter day. And as

אחרון

and cannot refer to time, it must refer to a person, and be rendered the last one. In Isaiah xliv. 6. we read

88, I am

the first, and I am the last; is, therefore, a name of Jehovah ; and this place in Job should be rendered, and the last one. In Rev. i. 17, Jesus says, I am the first and the last this fixes the reference of to Jesus, and affords another proof of the divinity of the Son of God.

אחרון

Nov. 6, 1837.

I am, Sir, yours truly,

R. A. H.

DISSENTING IGNORANCE AND PREJUDICE.

6

MR. EDITOR-I have often found of late that dissenters who make the most noise about Church matters,' especially such as our Prayer Book,' and our different 'Services,' Articles,' &c. are generally the very persons who have seldom, if ever, troubled themselves to read the same. A very short time ago, I was talking to a Baptist on the subject of Immersion, and found the party totally ignorant of both these matters, viz. 1st:-That the Church of England baptizes adults: and 2dly that she authorises Immersion. Nor could the good lady be brought to believe this, till shewn in the Prayer Book, the proof positive; and I have every reason to believe that such ignorance is far more general than many of our clergy have any idea of. It is well for them, therefore, from time to time, to set the people right on such subjects.

Another curious instance of" prejudice" occurred in the parish in which I live, not long ago. The clergyman is in the habit when any one of his congregation, who has been prayed for, is supposed to be near the point of departure, to use the beautiful prayer in the "Visitation of the Sick," containing the passage "forasmuch as in all appearance the time of his departure draweth near," &c. It so happened that from frequent use, the clergyman knew this prayer verbatim, and therefore, I suppose, never looked at the book during the time of offering it up. Several dissenters were at Church, and the next day the clergyman was amused to find that some of the parties had been "extolling to the skies" the beautiful extempore prayer, indeed, one of the "most beautiful they ever heard in their lives," and what most surprised them was, "that a clergyman of the Church of England should venture to do such a thing as to offer up an extempore prayer in the middle of the service." I need hardly say, that when, after having sufficiently praised the prayer they were undeceived, the "beauty" of the same was very much lessened in their esteem. Such is the force of mere prejudice! By the way, would it not be a very useful exercise for our Clergy to make themselves fully acquainted with the services generally, that they might seem more thoroughly to " pray the prayers ?" I would not do any thing to compromise a principle, for the sake of expediency, but, as the best style of public address seems to be "a written sermon preached," so I think the best style of public prayer, is a "good form prayed;" and we have the example of the Apostle in things non-essential" If by all means, I may gain some. The clergyman of my parish scarcely ever has occasion to use a book at the grave. I am, &c.

Z. A. X.

THE LITURGY AND THE BIBLE.

SIR In the Churchman for July you have conferred much benefit on your readers, by inserting the letter of G. H. entitled "The Liturgy founded upon the Bible." Every Churchman will admit the justice of his observations, and assist in carrying them into effect by his own personal endeavours among his children and neighbours. Permit me to add my mite in encouragement of such important and practical churchmanship, by calling attention to one of the many valuable tracts, No. 448, lately placed on the catalogue of the venerable Society for promoting Christian Knowledge, entitled "Sunday Exercises on the Morning and Evening Services of the Church," by the Rev. B. E. Nicholls, A. M. &c. You may readily obtain a copy if you think proper to insert a portion from time to time to encourage your readers to provide themselves with the work itself. The Services are explained by questions and answers in the first instance, and then by Scriptural illustrations, &c.: for instance,

THE EXHORTATION.

The exhortation is an address of the minister to the congregation further to enforce the duty to which they have just been directed by the introductory sentences, and thus to prepare for the general confession of sin, which immediately follows it. For what is this exhortation intended to prepare us? (Let the exhortation be read.) How does the minister here speak to the congregation to

show his regard for them? To what does the Scripture move or direct us? What is meant by "Sundry ?" (Several), &c. &c. &c.

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When the portion of the Service is thus well understood, the pupil is led to "the Scriptural illustrations." (Let the young person refer to the Bible, in order to answer the following questions.) Dearly beloved," &c. How does St. Paul speak to the Philippians? (ch iv. 1.) "The Scripture moveth," &c. How does St. John direct us to the confession of sin? (1 John i. 8, 9.)

Several years have now elapsed since I endeavoured to introduce into the Society's list an illustration of the Book of Common Prayer on Mr. Veneer's plan; and a copy was actually prepared with that view by a very zealous, able, and painstaking clerical friend in this diocese. On the announcement of Mr. Palmer's Origines Liturgica-or of Mr. Bailey's "Liturgy compared with the Bible,"—the manuscript of the "Prayer Book founded on the Holy Scriptures," was, through a mistaken and pernicious modesty withheld. Those two valuable works at length appeared, and were found to be not calculated for the object originally in view. have the pleasure, however, of informing you, that a tract from Mr. Bailey's excellent work, has been for some time in preparation by the Society, and it is to be hoped, may speedily be placed on their list. The recent edition of Veneer's Prayer Book is beautifully got up, but the price (6s. 6d.) of the copies without plates, must prevent its circulation among the general body of Churchmen.

I

The wants of the true friends of our Apostolical Church may be at all times readily supplied from the ample catalogue of the Society for promoting Christian Knowledge, the revision of the works on which is proceeding. I have not had an opportunity of comparing the new with the old editions of all the revised books, but the subscribers and Churchmen in general will be highly gratified, if the same kind of improvement has been made in others, which I have noticed in "The Great Importance of a Religious Life."

If occasional notices of the tracts from time to time placed on the catalogue of our venerable Society will be acceptable to your readers, I shall think that I cannot better employ any little leisure, which I may be able to command, than by communicating them. 1 am, Sir,

Your faithful servant and well wisher,

ONE OF THE VENERABLE SOCIETY FOR PROMOTING CHRISTIAN KNOWLedge.

REVISING BARRISTER'S COURT, OCTOBER 4 and 5.

SIR,-In a country newspaper, I find the following paragraph. The Solicitor, whom we will call A., objected to the vote of a man, B., who appeared in person to support his claim, stating that he was rated and had paid his rates: his name therefore was, by a very liberal construction on another point, retained on the register. On the following day, it was discovered that B. had been summoned only three weeks previously, before the magistrates for the rates, and that they were yet unpaid. The Solicitor, A. remarked that B. had in July last voted for property, and declared it to be in his possession at the time, when in fact he had quitted possession of a part at Martinmas, 1836, and of the whole at May last. This respectable, man" as he was then termed, to the avowed surprise of the Revising Barrister, is a leading man among the Ranters in a populous town!

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I am, Sir,

THE BIBLE VERSUS DISSENT.

YOUR FRIEND.

SIR, I have often been desirous of seeing before the public a document which would be of great utility in exposing the absurd notions of the Dissatisfactionists. It is this: a tabular view of the opinions of some of the various sects compared with the doctrines of the Word of God. It might be exhibited thus :—

The Bible | Methodists | Independents Anabaptists Foxites Papists | &c.

or Brownists

ad libitum, after the manner of the " Church of England and Methodism compared." It would tend to remove that foolish idea too prevalent among easy and careless Christians, that all the various sects agree in the fundamental doctrines of Christianity, and therefore that it is uncharitable to find fault with them for differing from us upon minor points, a sentiment disgraceful to a Christian, and much resembling the well known couplet of that "jingling rhymester," and almost infidel poet, Pope, "For modes of faith let graceless zealots", &c. I say disgraceful, because we are commanded so particularly to "try the spirits whether they are of God," and to contend for the faith; and if we connive at the various Antichrists that now swarm in the world, we do it at our peril, and from false charity we cause our weak brother to offend. To such as in their carelessness and apathy in regard to the truth, suffer those whom they might influence by their example and precept, to fall into the sloughs of error, we would with all faithfulness apply the solemn warning given to Ezekiel; "when I say unto the wicked thou shalt surely die, and thou givest him not warning, nor speakest to warn the wicked from his wicked way," he "shall die in his iniquity, but his blood will I require at thine hand.” And, Sir, if we neglect to warn those who "cause divisions" and consequently offences," do we not subject ourselves to a like denunciation for our want of faithfulness? I was induced to make these remarks from reading the letter of Nnrios aux in your last No., and I should like to see a table like that which I have mentioned, published by yourself or some other experienced polemic, either in the Churchman, or in some cheap separate form. It would meet with a ready sale. Could not the letter of Nnrios be made more public? A few addresses like that would I think have the effect of rousing many from their slumbers, and the hydra-headed monster dissent, or more properly dissatisfactionism, would soon be extirpated and we should dwell at peace.

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I am, Sir, your obedient servant,

· Φιλαδελφος.

A FAIR SAMPLE OF DISSENTING LOYALTY.

DEAR SIR, A SHORT time ago I met with a young man who is a particular Baptist dissenter, when the following conversation took place.

Baptist.—What will become of you Tories now we have got a liberal Queen ? Churchman. I did not know that the Queen was a liberal in the way you mean. She says she will support the Church-the Liberals want to destroy it.

B. Oh no! she is on our side; and we would say to her come along with us and we will do you good.

C.—Yes; you will do her a precious deal of good—you will overturn her throne and government if you are let alone.

B. Well, we could do a great deal better without kings and queens; look what an expense and burden they are to the country.

C. But my Bible teaches me to "Fear GOD, and honour the king;" and also to submit to all that are in authority under him.

B. Yes the Bible says we are to honour the king as long as we have one. C.-My dear fellow, the Bible says simply honour the king, and not banish or murder the king or queen, if you fancy they are too expensive and burthensome. Here the conversation turned to the Church, towards which he was just as liberal as he was towards the monarchy. This needs no comment at all.

Nottingham, Nov. 16, 1837.

Yours truly,

A LAY CHURCHMAN.

REV. AND HON. BAPTIST W. NOEL'S UNITY TRACT.

SIR,-In your "Notices to Correspondents" in the December number of The Churchman, you allude briefly to "the Rev. Mr. Noel's foolish Tract,” as being unworthy of a serious reply. When I read his tract, soon after it was published, I was of the same opinion; perceiving its utter shallowness, I deemed that no harm could possibly be done by it, notwithstanding its soft and oily language. Not