ed faith of the reformed church- of Dissenters are not formed No es; but it is such a perversion, as would have excited the resentment of Laud himself. In de nominating those Puritans, who refused compliance with their arbitrary requisition, Episcopal ians had no reference to doctrinal articles of faith; nor the least suspicion, that by so doing they should in process of time subject those articles to the stigma of being the creed of weak and ignorant bigots only, and not of Inen of enlarged and enlightened understandings. Every dissent er from the worship and ceremonies of the church of England is in reality a Puritan in the technical sense of the term. honest and well informed Dissenter, therefore, can feel himself at liberty to apply this opprobrious term in such a connexion, as to bring the doctrines of grace into disrepute. Of this effect indeed there would be no danger, if the character of the Puritans had not been grossly misrepresented. To remedy this evil, in part at least, as well as to gratify and improve your serious and pious readers, be pleased to insert in your very useful publication a few extracts from the lives of some Puritan ministers. With the same view, and as a natural introduction to the extracts, the following testimony is proposed for previous insertion; being the opinion of a man distinguished by erudition and strength of mind, but certainly not influenced by partiality to the favourite doctrines of the Nonconformists. upon such slight foundation, as the unlearned and thoughtless may imagine. They were thoroughly considered, and judicious ly reduced to the standard of Scripture, and the writings of antiquity, by a great number of men of learning and integrity, I mean the Bartholomew divines, or the ministers ejected in the year 1662; men prepared to lose all, and to suffer martyrdom itself, and who actually resigned their livings (which with most of them were, under God, all that they and their families had to subsist upon) rather than sin against God, and desert the cause of civil and religious liberty; which, together with serious religion, would, I am persuaded, have sunk to a very low ebb in the nation, had it not been for the bold and noble stand, these worthies made against imposition upon conscience, profaneness, and arbitrary power. They had the best education, England could afford; most of them were excellent scholars, judicious divines, pious, faithful, and laborious ministers; of great zeal for God and religion; undaunted and courageous in their Master's work; keeping close to their people in the worst times; diligent in their studies; solid, affectionate, powerful, lively, awakening preachers; aiming at the advancement of real, vital religion in the hearts and lives of men, which, it cannot be denied, flourished greatly wherever they could influence. Particularly they were men of great devotion and eminent abilities in prayer, uttered, as God enabled them, from the abundance of their hearts and affections; men of diDD d Extract from the character of the eject- vine eloquence in pleading at the throne of grace; raising and melting the affections of their hearers, and being happily instrumental in transfusing into their souls the same spirit and heavenly gift. And this was the ground of all their other qualifications; they were excellent men, because excellent, instant and fervent in prayer. Such were the fathers, the first formers of the Dissenting interest. Those who knew them not, might despise them; but your forefathers, wiser and less prejudiced, esteemed them highly in love for their work's sake. The presence and blessing of God appeared in their assemblies, and attended their labours. Let my soul forever be with the souls of these men!” To this may be added the testimony of the great Mr. Locke, who was well acquainted with several of them. Speaking of the Act of uniformity he says, That BARTHOLOMEW DAY was fatal to our church and religion, -by throwing out a very great -number of WORTHY, LEARNED, PIOUS, and ORTHODOX divines, who could not come up to this, and other things in that act." SKETCH OF WILLIAM BATES, D.D. DR. BATES was born in 1625. He was educated in the University of Cambridge, where he took the degree of B. A. 1647, and of D. D. 1660. His graceful mien and comely person were adapted ..to command respect in that pubIlic station, for which Providence ⚫ designed him. His concern lay not only with mean men; he was to stand before kings. It is well known in what relation he stood to one, as long as was convenient. for certain purposes; and how frequent occasion he had of appearing (never unacceptably) before another.t His grave and aniable aspect commanded both reverence and love. A constant serenity reigned in his countenance; a visible sign of the divine calm in his breast. His natural endowments were much beyond the common rate. His apprehension was quick and clear; his reasoning faculty acute and ready; bis judgment penetrating and solid; his wit never light or vain, though facetious and pleasant. His memory was admirable; nor was it impaired to the last. He delivered his sermons memoriter, which, as he said, he continued to do, when in years, partly to teach some, who were younger, to preach without notes. He was reputed one of the best orators of the age. His voice was charming; his language always elegant; his style inimitably polite, yet easy, and to himself the most natural. His learning was a vast treasure, and his knowledge of books so extensive, that one of the brightest ornaments of the establishment said, "were he to collect a library, he would as soon consult Dr. Bates, as any man he knew." He was well versed in the politer parts of learning, which rendered his conversation highly entertaining to the more * Charles II. to whom he was chaplain. King WILLIAM III. To whom, at his accession to the throne, he presented the congratulatory address of the dissenting ministers. He also presented their address of condolence on the death of the Queen. intelligent part of mankind, and his company was much coveted by persons of quality. He was honoured with the friendship of the Lord-keeper Bridgman. The Lord Chancellor Finch, and the earl of Nottingham had a partic ular respect for him. Archbishop Tillotson held him in high esteem, and maintained an intimacy with him to the end of his life. If interest would have induced him to conformity, he could not have wanted a temptation. He might have had any bishopric in the kingdom, if he would have deserted his cause. His integrity, modesty, and peaceable temper are conspicuous in the close of his farewel sermon, Aug. 17, 1662, (the Sabbath preceding the general ejectment of the dissenting clergy by the act of uniform ity)" I know you expect me to say something as to my nonconformity. I shall only say thus much; it is neither fancy, faction, nor humour, that makes me not comply; but merely the fear of offending God. And if, after the best means used for my illumination; as prayer to God, discourse, and study, I am not able to be satisfied concerning the lawfulness of what is requir ed, it be my unhappiness to be in error, surely men will have no reason to be angry with me in this world, and I hope God will pardon me in the next." His piety was very conspicuous, and his private conversation so instructive and quickening, in reference to religion and godliness, that no man of ordinary capacity could hear his most familiar discourses, without great advantage, or great negligence. To place religion in a morose sourness was far from his practice, judgment, and temper. But his mind was most intent on divine things; and his discourse on other subjects was interwoven with religion, and centered in it ; especially what is most vital and essential to it. "I never knew any one (says Mr. Howe) more frequent or affectionate in the admiration of divine grace, upon all occasions, than he was, as none had a deeper sense of the impotence and depravity of human nature. Into what transports of admiration of the love of God have I seen him break forth! How easy a step did he make it from earth to heaven! With what flights of thought and affection was he wont to speak of the heavenly state! Even like a man more akin to the other world than this." He was ejected from St. Dunstan's in the west, London. He was many years one of the Tuesday lecturers at Salter's hall, where he preached to a thronged assembly. In the latter part of life he exercised his ministry at Hackney with great success. He died in 1699, aged 74. Mr. Howe's funeral sermon for him (founded on John xi. 16. Let u also go, and die with him) contains a most passionate lamentation over him, in a strength of language characteristic of that great writer. ORTON, Religious Communications. SURVEY OF NEW ENGLAND (Continued from p. 365.) ANOTHER argument against confessions of faith will now be investigated. Objection II. Confessions of faith are inconsistent with the absolute perfection and sufficiency of the Holy Scriptures. It is in the inspired writings only that we can be sure to find the genuine doctrines of Christianity expressed with perspicuity and a just extent. No phrases can be so well adapted to the nature of divine things, or so well calculated to preserve the purity of religion, as those which the Holy Ghost has seen fit to use. And, therefore, creeds, consisting of words of man's wisdom, are a great disre spect to the sacred writings, and an affront to the divine Spirit which inspired them. At the same time they show a presumptuous confidence in man, as if he could devise more proper expressions, than those of Scripture; or as if the purity of faith could be better maintained by human inventions, than by a steady adherence to our infallible standard. In short, confessions are an evident encroachment upon the authority of the Bible, and lead men to neglect its holy contents, and thus tend to undermine the foundation of religion. This objection, which is almost the only one that remains to be considered, claims for its support the perfection of the Scriptures. Now in order that we may come to an enlightened conclusion on this subject, it is necessary to consider, that the perfection of the Scriptures consists in their being completely adapted to the ends, for which they were intended. Their perfection must not be made to consist in the utmost degree of any one quality, or in their being fitted to any one particular purpose; but in the adaptedness of the whole to the complex design of revelation, That complex design is to furnish mankind with a universal rule of faith and practice. Such a design requires fulness, and perspicuity. There is a perfect fulness in the Scriptures, if they reveal all that is necessary for us in the present state. And as to their perspicuity, it is sufficient to answer all the cavils of infidels, if they reveal necessary truths with such plainness, that persons of every capacity may attain the knowledge of them, by a dili gent and pious use of appointed means. The perfection of the Scriptures does not imply, that divine truth is always expressed in the most obvious manher, or that plainer expressions could not possibly be used; but that it is expressed so plainly, that every devout inquirer may understand it, as far as God sees to be necessary. The perspicuity of Scripture, it must be remembered, is calculated for diligence, and not for sloth. Though the necessary truths of revela tion may be easily understood by the attentive and impartial mind, they may be greatly misapprehended by a mind biassed with prejudice, puffed up with pride, or clouded by any evil passion. Now if it can be made to appear that confessions of faith, in their nature and design, are by no means incompatible with the perfection of Scripture, the objection, stated above, will lose its force. Let it, then, be constantly kept in mind, that creeds are to be considered neither as a substitute for Scripture, nor supplementary to it, nor as a rule, conformably to which Scripture ought to be measured and understood by the people, nor in any degree as a standard of truth and falsehood in matters of religion. So that the question before us is precisely this; whether creeds may be drawn up in any words, but those of Scripture, not as rules of faith, but as declarations of our own senz timents, and means of discovering the sentiments of others, In order to show the proprie ty and necessity of creeds, framed and used in this manner, it is sufficient to prove, that we can not make a satisfactory declaration of our own sentiments, or a clear discovery of the sentiments of others, so long as we confine ourselves to the precise words and expressions of holy writ. The reason of this may soon ap pear. But whatever the reason, the fact is plain. Take a particular text. Two persons may subscribe it, and yet contradict one another with respect to the very article which it contains. A Socinian will readily assent to any passages of Scripture, which assert the divinity of Christ; and at the same time we know that, according to the gloss which he puts upon them, they represent Christ as Two men may a mere man. subscribe certain passages of Paul's writings, when from those very passages they derive differ ent and irreconcileable doctrines, Whence it clearly follows, that, in the present state of things, a person's owning his belief of the Scriptures, and assenting to par ticular passages is not, in itself, the least proof of the sentiments he embraces. This fact is easily accounted for. It ought to be most thankfully acknowledged, that the sa cred oracles are adorned with a noble simplicity, and, considered in themselves, are free from ar, tifice and ambiguity. They are an open, plain, and impartial representation of the doctrines contained in them; so that, without any addition or explication, they may be truly, though not perfectly understood by all, who sincere, ly apply their minds to the discovery of divine truth. And whenever we speak of the plainness and perspicuity of Scripture phrases, we mean to consider them, as they lie in the Scriptures, and as they are expressions of God's mind to his creatures. But the words and phrases of Scripture have, by one party or another, been greatly perverted from their true sense. People ascribe different meanings to them, and whenever they use them, intend to express different notions. As they are used and understood by mankind, they are of an ambiguous and indeterminate signification. Hence it is plain, they are not clear expres sions of a person's faith, even as to the most essential articles of Christianity. If churches, fully persuaded that certain prevailing sentiments are inconsistent with |
