"an How can Mr. Owen expect accession to the Bible Society of the biblical learning which is alienated from it," when he writhes under the correction of an error which he has himself acknowledged; or anticipate "the clerical zeal, and talent, and influence, which, he says, are so unhappily employed against it," when so much inconsistency marks the main spring of all its movements; when he accuses those of “rash accusation" who assist him with advice, and point out faults which his own committee see proper to correct; and recommends to "residents in France" to assist in the circulation of acknowledged, though perversely defended, error! May I venture to ask Mr. Owen, if the Right Reverend Vice-President of the Bible Society be content with his laboured explanation and “fairness.” Of his Lordship's opinion respecting the disputed passage, I cannot entertain a doubt; but how far he approves of an unwillingness in the relinquishment of one error, and a total disregard of another, Mr. Owen may perhaps have it in his power to inform us. I know not to whom Mr. Owen alludes as "secret friends in the Church, who should be permitted with impunity to shew their attachment to the Bible Society." For myself, I have no fears to influence concealment of attachment, or prevent an open declaration of partialities. I am not the slave of any party, to whom I will sacrifice what I have so solemnly undertaken to defend; nor seek I the applause of hostile sects, by sowing dissention in the Church of which it is the joy and consolation of my heart to be a conscientious member. After more than twenty years of active exertions in its service, I am indeed withdrawn from the discharge of my proper duties, by events over which I have no control; but I am not sunk into indifference to the cause of truth and the real interests of our Established Church. I still pray for prosperity and peace within its walls; for union among all its members, and for the successful labours of its ministers! Notwithstanding the intended correction of 2 Cor. v. 18th and 19th verses, in the future editions of the Bible Society's French Bible, it may not be unimportant to see in what sense the passage has been regarded by various commentators: particularly as Mr. Owen has quoted authorities (by which I am not moved) in defence of the contrary reading. I must, however, confine myself to Latin and French writers, not having the means of consulting English works, which, I trust, will be done by some of your correspondents in England *. 2 Cor. v. 18, 19. "Quoniam quidem Deus erat in Christo, mundum reconcilians sibi." Bibl. sacra. Plantin. 1590. Nempe quidem Deus erat in Christo mundum reconcilians sibi ;" car Dieu etoit en Christ, reconciliant le monde a soi."-Nov. Test. Theod. Bezæ. 1529. rr Nempe quia Deus erat in Christo, mundum reconcilians sibi." -Bibl. sacr. Junii. 1613. "Deus erat in Christo substantialiter, non ut est in sanctis, sed * I have now access to the Public Library of this place; when I wrote my first letter, I was residing on the sea-coast, though I dated my letter Caen, being the post-town, and my usual place of residence. arctiori modo, divinitate unita cum carne in eadem persona, unione personali." Commentar. a Benedict. Aretio Bernensi. 1596. "Cum vero ait, Deum fuisse in Christo, argumentum latet a possibili sive a facili. Significat enim Christum non tantum fuisse hominem sed Deum, ac proinde facile potuisse nos Deo reconciliare. Neque enim eodem modo accipiendum est, quod hic dicitur, Deum fuisse in Christo, sicut dicitur esse in nobis sive in sanctis. Nam in nobis quidem dicitur Deus esse per potentiam et operari tanquam in instrumentis: In Christo autem dicitur esse per essentiam et propriam substantiam. Sicut Christus ait, Jon. 14. Ego in patre et pater in me est. Et Coloss. 2. In Christo inhabitat omnis plenitudo Deitatis corporaliter, id est, verè et essentialiter. Huc pertinent omnes loci qui confirmant Christum esse verè Deum. Ac nisi Christus esset verus Deus, haud potuisset nostram salutem operari, nequaquam vita et salus nostra diceretur. Nam per eum, qui homo tantùm foret; non potuit pro peccatis nostris satisfieri: Rectissime autem expressit hic reconciliationis nostræ modum, quando ait, Deum sibi reconciliasse mundum idque eis non imputando peccata." -Commentar. D. Andreæ Hyperii. 1583. "Reconciliavit autem nos sibi Deus hoc modo. Deus erat in Christo, mundum sibi reconcilians, hoc est Deus pater, qui unus est essentiâ cum Filio, juxta illud: Ego in patre et pater in me, nos sibi reconciliavit intercessione filii. Verum si quæris, cur pater non mediator dicatur, cùm sit reconciliator? Nam tametsi ut inseparabilis est et indivisa unitas substantiæ trium personarum, nec singularum proprietas in salutis mysterio est tollenda. Pater, Filius, Spiritus Sanctus, hoc est, tota Trinitas, sibi mundum re. conciliavit, sed Pater mittit Filium ut sit propitiatio pro peccatis, juxta primam promissionem: semen mulieris conteret caput serpentis; Filius missus, propitiatio facta."-Commentar. in Epist. a Nic. Hemmingio. 1589. "Qui se reconciliavit nobis per Jesum Christum; quandoquidem, inquit, Deus erat in Christo, mundum reconcilians sibi, etc.". "Magnum est, esse nos reconciliatos non angelis modo, sed ipsi Deo, majus est, factum hoc esse per ipsum filium Dei, &c. Nostri reconciliatio quod ipsum Deum attinet perfecta quidem est in morte Mediatoris Christi unigeniti Dei."-Musculus in Epistol. "Quoniam quidem Deus erat in Christo," &c." Deus mundum sibi reconcilians, erat in Christo per unitatem essentiæ. Pater inquam in Filio, juxtadictum Filii-Joan. 14. Ego in Patre et Pater in me est."Estii in Paulum Apost. Commentar. 1679. "Quoniam quidem Deus erat in Christo mundum reconcilians sibi." -"Quisnam injuriam acceperat ? Ipse. Quisnam primus ad delendam inimicitiam venit. Ipse. At inquies, Filium misit, non ipse venit. Filium quidem misit, sed tamen non ipse solùm hortabatur, sed pater quoque, et cum eo, et per eum."-Commentar. Natalis Alexandri. 1710. "Quoniam quidem Deus erat in Christo," &c.-" Ipse quidem Deus ab hominibus lacessitus, ultro nos ad se per Christum adduxit. Dicitur autem fuisse in Christo multò aliter, ut monet Ambrosius, quàm in vicario, aut legatis, aut prophetis; sed eo planè modo, quo Christus ipse apud Joannem dixit: Pater in me est et ego in Patre. Pater enim (ait Ambrosius) per id intelligitur esse in Filio, quòd una eorum sit substantia, ibi enim unitas ubi nulla est differentia, ac per se invicem sunt, qui et imago et similitudo eorum una est, ut videns filium, vidisse dicatur patrem, sicut et ipse Dominus ait, qui videt me, videt et Patrem. Denique Cyrillus: Ita enim solum filius vera imago Patris erit, vereque potuit dicere, ego in patre et pater in me est. Quæ omnia # 1 planè ostendunt, longè aliter fuisse Deum in Christo, quàm sit in sanctis, in quibus non aliter inest, quam per gratiam; in Christo verò, per naturam et essentiam. Ideoque dicitur, in Christo et per Christum mundum sibi reconciliasse."-Benedict. Justinian. in Pauli Epist. 1612. Zachariah xiii. 17.—“ O Ensis, excitare in pastorem meum et in virum socium meum, inquit Omnipotens Jova."-Bibl. sacr. Sebast. Castalionis. 1551. “In virum cohærentem mihi.”"Manifestè hominem fortissimum et præstantissimum eundemque secum natura communicantem indicat, maxime verò verbo Hebraico Ghamithe, quod socium meum unà mecum significat: socius autem Dei unà secum nullus dici potest, qui idem Deus ejusdem naturæ non sit."-Comment Benedict. Arii Montani. 1581. "Et super virum cohærentem mihi.”—“ Quia humanitas Christi inseparabiliter juncta est Deitate." -Gloss. Nicol. Lyranni. 1588. "Phramea, suscitare super pastorem meum et super virum cohorentem mihi, dicit Deus exercituum," -Ed. Pontin. 1590. "Super virum cognatum meum, &c.-Ipse etiam vir cognatus Dei, id est, adhærens illi propter naturam, quæ humanitati in unitate personæ unita fuit."-Oecolampad. in Prophet. 1608. "Contra socium suum."-" Gladie, excitare contra pastorem meum et contra virum 'n' socium meum: quem mihi associavi ut oves meas custodiret."-Lexicon Pentaglotton Valent. Schindlero. 1612. "Gladie, evigila contra pastorem meum et contra virum proximum meum, dictum Jehovæ exercituum, &c. Hoc nomine Deus pater honorificè appellat Christum, quia Christus est alter idem, imago Dei invisibilis, character hypostaseos Patris et splendor gloriæ illius tanquam ex adverso micans in conspectu rerum creatarum omnium. Nam Hebræa vox proximum aut amicum sonat, qui stat e regione alterius et præsto est ad omnia amici officia comparatus: quomobrem idem in sinu Patris esse ad dextram illius sedere dicitur intercedens pro nobis."Bibl. sacr, Junii. 1613. 66 Super virum cohærentem mihi : id est, socium, amicum, qualis Christus patri fuit."-Joannis Marianæ Scholia in vet. & nov. Test. 1619. "O Espeè resveille-toi sur mon Pasteur et sur l'Homme qui est mon prochain, dit l'Eternel des Armeès, &c.-Mon prochain ou mon compagnon, pour montrer l'unitè d'Es. sence et l'union de volonté du Père et du Fils Mediateur."-Diodati. 1644. "Virum clarum, ut vertit Arabicus Antichenus, et omni exceptione majorem utpote arctissimè adstrictum et cohærentem mihi, nempe consubstantialiter secundùm divinam ejus naturam, hypostaticè secundùm humanam. Unde Chaldæus et Pagninus vertunt socium. Aquila et Theodotio contribulem meum. Porro percute, suscitare, et similia verba non significant hic imperium, sed permissionem divinam, absque qua nihil ejusmodi potuisset obvenire unigenito Filio Dei."-Bibl. magn. Comment. de la Haye. 1643. '-"un compagnon: le prochain, qui est vis-à-vis de quelqu'un et autour de luy. Zach. xiii. 17. — L'homme qui est mon compagnon, comme si c'étoit un autre moy-même, réprèsentant sa personne, comme le mot Hebreu le signifie. C'est le titre de Jésus Christ. Le Compagnon que je me suis associè, afin qu'il garde mes brebis."-Schind. Translation of Leigh's Hebrew Dict. by Louis de Wolzogue. 1712. I here rest from quoting; for I should fill a whole Number of the Christian Remembrancer with authorities which I can adduce in support of both the passages. Much good has arisen from this discussion, though some angry feelings have been excited. These will, I hope, soon be allayed; for all ingenuous minds must be convinced, that error should be cheerfully corrected, as soon as it is discovered, and that the full blaze of truth, which investigation will not fail to display, will, in the end disclose the little jealousies and heart-burnings engendered by party-spirit and reluctant confession. I now take my leave of the subject and the Bible Society altogether. I have done my duty in bringing it before them; but if they are satisfied with the laboured sophistry of their Secretary, and resolve to shut their eyes against the clearest evidence; if pride and obstinacy prevent ingenuous confession of error, I will not allow myself to be drawn into a lengthened controversy, which may disturb my tranquillity; neither will I continue a warfare with irritated and unfair opponents. I remain, Sir, your obliged and faithful friend. M. H. LUSCOMBE. Caen, March 30, 1822. draw a plan of that most useful virtue, a virtue the most necessary of any to a Methodist with respect to outward life and his conversation with others, and yet reviled by some of those who profess to live by method, as too worldly and tempo rising a principle for a Christian indeed to be led by. Worldly pruduce is often so, but surely Christian prudence is a quality without which it is impossible to be a wise Christian, wise to regard of others, wise to Salvation. The notion of it in is, I conceive, very lame and imperfect; I therefore draw out the outline, that you might the better judge of its due proportions, and the indispensable necessity of it to adorn and perfect the Chris tian hope. The news I have since heard of your sudden resolution to go to Georgia, has much surprised and grieved me, not that I condemn your zeal for the service of God and 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 suffici Whitfield. CIRCUMSTANCES with which it is unnecessary to trouble the reader, have prevented an earlier insertion of the following letters. They close the series which we have been enabled to lay before the public; and we are indebted for them to the kind. ness of the Rev. Adam Baynes, Rector of Adstach, near Winslow, Bucks, whose family is connected with that of Mr. Wogan; and in whose possession the originals now are. ently apprised how matters stand there, you would see abundant reason to sit down calmly and deliberate carefully whether you can engage in such a design, without forfeiting the character of common prudence and discretion.-As to spiritual motives, if they proceed from any I have already cautioned you against giving way to such without mature consideration; it being dif ficult, at first sight, to distinguish whether they proceed from a good or an evil spirit, or even from the giddiness of our own; from passion or imagination rather than judgeTo Mr. Whitfield. ment; yea, from pride and deceitfulness of our own heart, rather than London, 20th. Jan. 1736. from virtue and solid reason. There being so many sources of error, how careful ought we to be before we resolve on any thing extraordinary and new, especially when experience is wanting. To supply which, the most effectual means that pru Dear Sir, I WROTE you lately a long letter to Oxford, but you were gone toGlocester, so I fear it came not to hand. It was upon the subject of Prudence; wherein I endeavoured to dence recommends, is earnest Prayer to God, and then consulting with friends, by whom, as by an oracle, he is usually wont to direct us. I have read your letter to Mr. Broughton, and do not perceive any rational grounds for taking this last step. I observe indeed a confirmed resolution, and even forbidding his or any friends here to dissuade you; yea, declaring all enemies that shall attempt it. I own I am struck at the manner of your determining yourself, and at many of your expressions whick savour of too much rashness, and am therefore con. vinced, in my own judgment, that you are under a strong delusion. Indeed as you have not thought it necessary to consult me, nor a certain great lady who heartily wishes you well, for the sake of the good you have done, and was employed to do at Oxford, and whose counsel would have been as free as her bounty has been; I may seem too officious in offering to persuade you to look on your native country as a more proper sphere for your minis: try than so distant, so doubtful and uncertain a scheme. I am compelled to tell you that I am not satisfied that the call you seem to plead, and even put it upon an equal authority with an immediate call from Heaven, is a lawful, justifiable call. I even question that of the Wesleys, and wish your success may not prove my fears to be too just. This will startle you, but not if you consider how Paul and Barnabas were separated for the like ministry. It was not by their running before they were sent, but by a regular appointment, first of the Holy Ghost, and then of the Apostles. Pray what Apostle or Bishop sent the Ws; or who of equal authority sends you? It is true they had the consent of a bishop, and so may you. But where is your commission to authorise, where are the persons necessary to execute such an office? What proper Episcopal authority are you invested with to REMEMBRANCER, No. 41. erect a new Vineyard in America? Is preaching and sacraments the only means of constituting a Christian Church?-Far from it.-It may be planting and watering, but what fruit, what establishment can be expected without confirmation and regular ordination, to strengthen the converts and perpetuate a ministry? They that consider these things, will have too much reason to judge of your design, as our Lord pronounees of the man who began to build, and had not wherewith to finish. I shall only add. that I earnestly entreat God to give you a right judgment in this important affair; and that by grasping at too much, you may not be tempted to lose all. Have you found success in your ministry? I joy with you; but pray you be not tempted to forsake the work you have so well begun. The success God has blessed you with, is a more likely call for your continuance to finish a good beginning. The Apostles turned not to the Gentiles till they were rejected of their own. So far perfecting religion in England is certainly a nobler design than to endeavour to make new proselytes, and certainty is ever to be preferred to uncertainties. And now I beg of God to direct you, and am, Your most affectionate friend, To Mr. Chapman. Dear Sir, 21 June, 1736. I HAVE your favour, which I have not now time to answer, being more immediately pressed to write to our friend Whitfield, who has taken a sudden resolution to go to Georgia, and is so bent upon it, that he pronounces all those his enemies who shall offer to dissuade him. Notwithstanding such a declaration of his, I have ventured to tell him my mind very freely. He is now on his way to Bristol, and talks of a sudden departure; but as he purPp |