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Jan. 16. An opening sentence has expressed disapprobation of the manner in which peerages, with their attendant coronets, are showered wantonly down," pro re nata, on the law :

"Now, (says the editor, in continuation,) while ministers are thus honouring one profession which thrives by the dissensions of mankind, is it not also painful to reflect, that they are in an equal degree [qu. how much more than equal?] striving to sink and depreciate another which exists by diffusing peace and comfort? The men who are to be peered and pensioned are undoubtedly distinguished in the profession to which they belong; so are there men in the church of the same original state in society, who passed through the same education, contended for the same prizes in the same universities, were even more frequently the victors; but, having in these days of infidelity fixed upon the less favoured profession, these are to be degraded and vilified, and those exalted. This, we say, is an unnatural state of society-talents do not find their just level-it inflicts injustice, and must lead to greater evils.”

In noticing the above passage, it is not my intention to render homage to the "Times." In this passage, indeed, I think that the reasoning is weaker than is usual with that journal, and the ground taken low and inadequate. What, then, is the value of the passage, and why is it entitled to attention? Simply for this-as an acknowledg ment extorted from what the world (or "the public") is pleased to look upon as high authority, of a sure consequence to the best interests of pure religion in this kingdom, from the modern course of treating church and clergy, of which far wiser, better principled, and really well-informed advocates have given warning ever so often in vain. So far it is well that the "leading journal of Europe" should have at length discovered that a persevering course of injurious treatment of the church indicates "an unnatural state of society," and "must lead to greater evils." To be sure it must; and the most influentially mischievous of those evils-to wit, the substitution, by degrees, as rapid as can be accomplished, of an inferior class (or staple) of clergy-is precisely that which all the church's adversaries most desire, and most unceasingly endeavour to accomplish. By the way, we shall discover too late how powerful a help has been unwittingly afforded to such designs by the late iniquitous and scandalous exposure of every clergyman's professional income, accomplished by authoritative questions and authorized publications. The subject is too painful to pursue further; I therefore content myself with remaining, dear Sir, yours truly, R. B.

LUTHER'S LETTERS.

NO. I.-THE FOURTH OF OCTOBER.

SIR, I have some reason to complain of the part in which you, as Editor, take, in not merely controverting those remarks of mine which apply to you, but also appending your assumption, that "W. F. H." is well able to answer the "main points" of my letter which relate to him. The main point of that letter is a complaint of misrepresentation, that we considered the subject of the above day to be the "first translation" of the scriptures into English. What answer "W. F. H." can give remains to be seen; but it is rather too much to pronounce judgment, and prepossess your readers, upon a mere assumption

that he will be able to controvert my positive assertion of my own intention, and the avowed (and, as I think, unquestionable) intention of Mr. Horne, who originated the suggestion, to commemorate the subject mentioned in the imprint of Coverdale's Bible-the first printed translation of the whole scriptures in English.

Having neither leisure nor inclination to enter at large into this matter, I shall do little more than advert to those points in which you (probably through my want of perspicuity) have misconceived my arguments, and reasoned upon their application to matters to which I have not applied them.

I have not applied the first canon as an argument for fixing any particular day for the above purpose, but simply in answer to "W. F. H.'s" statement, that nothing was to be done without authority. I told him that he chose the subject of his sermon any Sunday without authority. That was something; but that if he must have authority, he might have it for this subject four times a-year, by the first canon; and there was no reason why he might not take that subject on the 4th of October as well as any other day.

I do not consider the press as "the organ of the church;" and I think that if the clergy are weak enough to succumb to it, they will fall self-betrayed. But I do hold the press to be an effective and lawful organ, for spreading the knowledge of facts, and inferences to be drawn from those facts. Those facts and inferences thus spread were-that the 4th of October, 1835, was the third centenary of the printing of the first entire copy of the Scriptures in English; that in these times causes similar to those which called for the first appointment of the first canon called for a compliance with its provisions; that by a singular coincidence, the above day of the year fell on a Sunday; that this coincidence gave every clergyman that thought fit a favourable opportunity of acting in the spirit of the canon, and reviving his compliance with its provisions. You concede that no appointment was made, no special service dictated but you regard the affair as an "attempt" to appoint. What others did I know not; but certainly I did not " attempt" to appoint a festival. Nay, more, I conceive that the coincidence of the day in question falling on Sunday, rendered an appointment, by competent authority, (much more an attempt at appointment by unlawful means,) not only unnecessary, but, in the circumstances of these times, inexpedient; and, under that view, and for other reasons, not necessary to discuss here, I think that your scheme of petitioning the episcopal bench to appoint would have been very imprudent, and quite as objectionable, in fact, as you seem to consider ours in form. The opportunity of noticing the circumstance presented itself without any appointment. It was remarked, and each man might profit, or not, by it as he pleased.

If the affair assumes the form of an appointment, or an attempt,-a thing, I believe, utterly disclaimed by the parties,--it will be in no small degree owing to the indiscreet efforts of those who, after it had passed, endeavoured to invest it with that character.

I could have wished that your answer and "W. F. H." had appeared simultaneously, for had I known the nature of the answer, you expect, from him, I might have acknowledged the justice, or replied to the fallacies, of it. But as it is, I cannot afford any more time for this controversy; and shall have the disadvantage not only of two upon one, but also of receiving his second broadside, without an opportunity of answering it. I am, &c.,

LUTHER.

One feeling I have always had, and will frankly give you the full benefit of its admission-viz., that in this affair I went close to the verge of our liberty, but did not overstep it; that I, moreover, went closer to that verge than, in ordinary times, I would have chosen to have done. But the present crisis, I contend, and all the circumstances of the case, justified our taking the utmost limits of our lawful discretion. The effect, as far as it went, was good, and would have been better if more extensive.

NO. II.-OCTOBER FESTIVAL.

SIR,-Your invitation and " W. F. H.'s" letter compel me to renew a controversy which I had hoped to have dropped, and to add a few remarks to that communication of mine which you, with kind intentions, have withheld, to give me the opportunity of meeting "W. F. H." I have no copy of the letter you have postponed, and, writing in London, I have before me only your January Number; so that I cannot refer to our previous correspondence. But the case lies in a small space; and, for the course I have to take, I have a sufficiently clear recollection of the facts to answer my present purpose.

There is one part of “W. F. H.'s" letter of which, I trust, he cannot well have considered the bearing, nor the baseness of character which it insinuates. He has quoted a passage from Hurd, marking with italics words which, in the judgment of every reader, must convey a charge of unfairness, and dishonesty of mind, against me. He says, he hopes I will "not take offence" at such a charge. I only beg him to consult his own heart, and reflect whether he would not take offence at such a charge. For my own part, though anxious to presume that he cannot be so bigoted as to intend to assert, that those who differ from him in their views of an undefined and debateable point must be unfair and dishonest, yet as the words and printing convey that charge against me, I must publicly repel it, and say, that, if intended, it is utterly groundless and inconsistent, not only with Christian charity, but with that courtesy which is due from one gentleman to another. I am compelled, from respect to my own character, thus indignantly to repudiate the charge, as it appears in the words; but I do trust that "W. F. H." did not intend it. Had we been conversing, doubtless the tone, and the countenance, and the explanation with which "W. F. H." would have accompanied the remark, would have given it a different turn; and he has forgotten that those feelings of his mind are not transferred to the paper on which he writes. I am the more willing to cherish the hope, as I can perceive that my own remarks have been liable to similar misconception even from you. At this moment, grave, not to say indignant, as my previous remarks have been, I cannot help smiling when I read your note, in which you speak of "giving offence." Luther is incog. to you; but he is one who has, for some years, had the honour of your acquaintance, (he would hope friendship,) and who, far from being offended, has never for a moment suffered an interruption of the kind and respectful sentiments with which he has already regarded you. I complained in the letter you have postponed, of your not giving me, in your editorial capacity, fair play, and being two against one; but it was with a mock gravity, which it seems has been taken for serious and angry remonstrance. In all other respects, I believe, I have only explained and maintained my positions, perhaps treated "W. F. H.'s" reasonings with a levity which has displeased him, but have neither entertained, nor consciously expressed, an unkind reflection upon either your or your correspondent's motives.

Myremark, that the bishop did not choose the subject of "W. F. H.'s" sermon, being a fact in illustration of a statement merely, could not call for such an insinuation as it has drawn forth. It only went to prove, that the subject suggested by the day in question might be legitimately discussed, and without any violation of discipline. If "W. F. H." did not mean it to be imagined that the authority he speaks of had been contravened by the parties in question, I am at a loss to comprehend for what purpose it was cited. But this is of no importance. If I have misconceived him I am sorry for it, and will take my "house of cards" without anger.

But I must again (and I do not sneer) beg him to keep his own "house of cards" likewise; for I have spoken positively of my own views, and I cannot imagine that Horne, who has in the 'half page” given an account of many of the old translations, could possibly have other views. I should always con

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tend as warmly as "W. F. H." for the existence of these old translations, as proofs of the comparative novelty of Romish usurpation, in assuming the right of permitting, or not permitting, the people to read the scripture in their own language. Our business is with the time of the Reformation; and Cranmer's words, quoted by him, could prove quite enough for me. If "W. F. H." will read my letter, he will find that I have not applied the term "authorized" to Coverdale's bible. I have simply stated, that Wickliffe's bible, and all unauthorized translations, being forbidden, was a virtually entire prohibition; for these were expressly forbidden, and there were no authorized translations provided.

Again, I am sorry that my words should seem to convey a charge of "W. F. H." being an "apologist" for Romanists. He must remember that he charged those who contended that the Reformation was the means of giving the people free access to the bible, and that the papists withheld it, with affording the papists a triumph. I have only retorted his charge and said, that not our position, but his own remarks, not his intentions, had that tendency.

I will not split hairs with "W. F. H." upon the distinction between printing and publishing, nor am I concerned to defend the expressions of the parties he alludes to. But it appears to me that either term, to plain understandings, was sufficiently descriptive of rendering public the scriptures in English, which was the event considered worthy of remark. As to Mr. Horne meaning to mention "protestant" as a peculiarity of the bible, and so implying a special tone or bias in the translation, I have no manner of doubt “W. F. H.” is mistaken. The imprint of Coverdale's bible is the test of Mr. Horne's project. "W. F. H." is not mistaken in his conjecture that I should be with him if an "attempt," such as he describes, shall be made; and I only hope he will be always found as firm as I shall be in withstanding them. But I must contend, that the present is not such a case. The day fell on a Sunday-the subject was a legitimate one for a sermon at any time, and specially in these times. The adoption of this subject by individual presbyters, the circulation of the suggestion of these coincidences by either individuals or the press, do not constitute the appointment, nor the attempt to appoint, a festival. There was neither, as far as I am concerned, an appointment nor an observance of a festival, in the ecclesiastical sense of the term. That "W. F. H." should have been impertinently censured, and that other fooleries should have been perpetrated, is nothing strange; but he need not let these trouble him; and, as for me, my attack has been directed not against him personally, nor against his motives, but solely against his arguments.

I beg both him (unknown as he is to me) and yourself to accept my assurance of entertaining no ill will to either; but that I am determined, when I believe I am in the right, to maintain truth. I have not noticed many points of "W. F. H.'s" letter, not caring to continue the general controversy so much as to explain my own statements, and vindicate myself from what I understood as an unqualified charge of breach of ecclesiastical duty, and from having intended any reflection on the motives of those who differ from me; a species of reflection in which I must say "W. F. H." appears to have indulged to a most unwarrantable extent. If I have provoked him, by what he calls "banter," and if by that term he means what he has spoken of in another passage as sneering, I really regret it, and did not conceive that I had gone beyond the limits described in the former of these terms. But I cannot think that even the latter provocation can justify the insinuations conveyed in his quotation from Hurd.* LUTHER.

As far as the Editor is concerned, he is most anxious to avoid the continuation of a correspondence the tone of which is painful. Where two parties, both, doubtless, equally anxious to do good, differ so widely, silence is the best healer of wounds.-ED.

178

THE ROMISH DOCTRINE OF ATTRITION,

A TRACT.

THE Romish tenet most pregnant with moral mischief is, probably, that which promises salvation to mere attrition. It is also a tenet highly serviceable in riveting attachment to the papal church, and in seeking proselytes. In fact, it renders the Romanist secure of eternal welfare; since none, with even the least sense of religion, are not afraid of endless torments, and all would be glad to escape them on the easy terms of receiving sacerdotal absolution. The wish for this, however, is pronounced enough, where the satisfaction itself is unattainable.

Now it should be generally known, that a Romish divine pressed in argument is very likely to pronounce salvability from attrition only as nothing more than a scholastic doctrine, to which his church does not stand committed. He might be reminded of the Trentine catechism, which declares real contrition to be found in very few, and hence deduces the necessity of an easier way for the salvation of men in general. His answer would be, that the catechism is not a decree of the council, and therefore not like one binding as an article of faith. It is indeed true, that the council here has spoken more vaguely and guardedly than the catechism.t Pallavicino represents the Trentine fathers accordingly as intending merely to condemn an opinion of their adversaries, which branded the fear of punishment with baseness.

If the cardinal's view be correct, what becomes of the authorized manual for instructing the Romish clergy? What likewise of the doctrine that salvation is absolutely secure within the papal church? Are we to believe that the Romish clergy are taught from authority a doctrine of the last importance to the souls of men, but one which their church has, in fact, rather evaded than decided? May we safely say, too, that in spite of positive assertions to the contrary from such as ought to know the truth, the Roman church has not really ventured to assure men of salvation upon terms different from those proposed by other churches? An affirmative in these cases lays the Romish clergy undoubtedly under a very great hardship. All of them may be very reasonably expected to possess the Catechismus ad Parochos. A small library might excusably want the Trentine decrees. Nor would every clergyman, even of scholarly habits, think it necessary to scrutinize very narrowly the

"Ut enim hoc concedamus, contritione peccata deleri, quis ignorat illam adeo vehementem, acrem, incensam esse oportere, ut doloris acerbitas cum scelerum magnitudine æquari, conferrique possit? At quoniam pauci admodum ad hunc gradum pervenirent, fiebat etiam ut a paucissimis hac via peccatorum venia speranda esset. Quare necesse fuit ut clementissimus Dominus faciliori ratione communi hominum saluti consuleret, quod quidem admirabili consilio effecit, cum claves regni cœlestis ecclesiæ tradidit."— Catech. ad Paroch., Part ii., De Poen. Sacram. xlvi.

"Illam vero contritionem imperfectam, quæ attritio dicitur, quoniam vel ex turpitudinis peccati consideratione, vel ex gehennæ et poenarum metu communiter concipitur, si voluntatem peccandi excludat, cum spe veniæ, declarat non solum non facere hominem hypocritam, et magis peccatorem, verum etiam donum Dei esse, et Spiritus sancti impulsum, non adhuc quidem inhabitantis, sed tantum moventis, quo poenitens adjutus viam sibi ad justitiam parat. Et quamvis sine 'sacramento poenitentiæ per se ad justificationem perducere peccatorem nequeat, tamen eum ad Dei gratiam in sacramento poenitentiæ impetrandam disponit."-Conc. Trid.., Sess. xiv, cap. iv.

"Ed in verità, per quanto io scorgo dagli atti, l'intenzione de' teologi fù di condannar l'opinione degli eretici che riprovavano come cattivo il timor della pena, e non di decidere la questione scolastica, se cosi fatto timore, non solo senza la contrizione perfetta (del che appenna fù lite, come vedràssi) mà eziandio senza verun eccitamento d'amore imperfetto basti alla remission de' peccati nel sacramento."Ist. del Conc. di Trento., i. 1003, Rom. 1656.

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