no person could understand our application of this word, who had not seen, or heard, a definition thereof: and to make use of terms in public, which people do not understand, is a serious disadvantage to our Doctrines and cause.

Whilst I am dwelling on Latinisms, I should not omit to notice Esse and Existere. These, to the mere English scholar, are as outlandish in appearance, sound, and sense, as any thing of the kind well can be: and, in public religious worship, these expressions ought to be avoided as much as possible; not because they are improper when used by our learned author, but, on our part, because they would be with difficulty understood by others. It may be said that all our regular readers will understand them; allowed :—but no numerous and public congregation consists all of regular readers of our valuable writings; and it it is the business of every public speaker to adapt his discourses to those who do not understand, as well as to those who do.

I may next notice another expression or two, which, with some persons, both speakers and writers, almost perpetually recur: viz. New Church, and New Church-men. Such are, perhaps, not aware of the impression that these modes of speech have upon strangers, and upon professors of other denominations. When there is absolute necessity for the use of the ideas conveyed by these words, it is conceived, that the expressions-" New Jerusalem Church," and "professors of the New Jerusalem Church" or "professors of the Doctrines of the New Jerusalem Church," are every way more acceptable forms of speech than those pointed out above. But how frequently do we hear people harp upon these words, as if they were performing upon an instrument with only one string. Even in our valuable new Liturgy, the words New Church, much too frequently occur. The too frequent recurrence of either species of these technicalities, should, however, be avoided by those who wish to attain a popular and agreeable mode of speaking or writing; and who wish at the same time to be generally useful.

Two other combinations of words, frequently are used in the writings of our author; they are Divine Good, and Divine Truth. Their use in the works of the above writer, especially when we consider the language in which he wrote, is appropriate; and the adoption of the terms Divine Good, and Divine Truth, as well as Good Divine, and Truth Divine, cannot well be avoided by the English speaker or writer, when precision of idea is particularly necessary. What it is intended to suggest, is, not needlessly to use these terms in the way of tautology, or otherwise, when there is not an absolute demand for such use. "The Good" and "the

True" are also still more unlike English modes of expression; of which most people in a congregation would have but very indistinct ideas.

I further proceed to remark, that it is very usual to hear a speaker say, that such a thing signifies so and so, or represents so and so, or corresponds to so and so. This bare faced way of assertion suprises many people. An inquisitive mind is not satisfied with mere assertion: some satisfactory evidence is required by all who do not go by the rule of ipse dixit. Though, what is said under such forms of expression, as here alluded to, may be quite correct; yet some more agreeable and plausible way of introducing and qualifying the expression, is requisite, in order that what is said may be acceptably received.

Another objectionable mode of expression, and one, we frequently see in print, or hear from the pulpit, is the too often recurring use of the word New; as New Church, new Dispensation, new Revelation, &c. I presume few, who have not had considerable intercourse with others, are aware of the strange impression this makes upon the mind; nor of the extent of prejudice which it sometimes excites.

There are some other expressions and words, which I might here notice, but the above shall at present suffice; except that I may observe that some speakers and writers too are fond of using expressions of the direct nature of the memorable relations in public discourses or conversation. This is proper, in the entire company of those who openly avow these things; but it is very far from being proper, on mixed and public occasions. Such expressions are not believed by those who have not had previous evidence of the truth of such things; and it is unwise to offer such things in that shape, when the requisite previous evidence or reasons have not been already, or cannot momentarily be advanced; and on public occasions, this cannot generally be the

case.

In answer to all the above, it may be said, by the advocates of the above system ;-'Let our Doctrines be fearlessly and boldly stated in all unqualified form; without regard to modes, and phrases, and niceties, and time-serving applications,―let the world know, and let those receive them who will.' In reply to this, let me say ;-It is not being "wise as serpents, and harmless as doves."

T. P. H.

WHAT MAY BE REGARDED AS A CALL TO THE CHRISTIAN MINISTRY.

GENTLEMEN,

THE subject respecting evidence of a "CALL" to the Christian Ministry in the Lord's Church, is one, which at times engages the serious attention of those who may have an inclination that way, but who cannot satisfy their own minds as to the evidencs of a CALL to that office; and may consequently fear lest they should "run" without having any message, or "preach" without being sent. If any of your correspondents will be so liberal as to offer their views on the above subject, it will oblige a constant reader of your Magazine.

JUNIOR.

Keview of Books.

An Authentic History of the Rise, Progress, and Proceedings of the Society belonging to the New Jerusalem Church in Newcastle-upon-Tyne, by E. D. RENDELL, small 8vo. pp. 60. price

2s.

THE circumstances attending the erection of the place of worship in connexion with the New Jerusalem Church, the misunderstandings which have arisen between the Rev. James Bradley and the Trustees of the General Conference, respecting placing the Building in the Conference Trust, with some other matters, have lately brought the Society in Newcastle more immediately under the consideration of the Church at large. The pamphlet before us professes to give nothing but a plain and simple statement of facts, and we think, that notwithstanding the subjects therein mentioned are of a local nature, it will be read with considerable interest, because it gives an account of the manner in which the Doctrines were first introduced into Newcastle and furnishes a faithful historical account of all the transactions connected with the Church in that town, from the year 1807, when the Doctrines were first introduced there by Mr. William Ellis, a native of Hexham in Northumberland, to the middle of the present year 1828. Although some things in this little pamphlet are of an unpleasant as well as of a private nature, yet upon the whole we think it will be read with interest, and with but little pain to the feelings of any one.

Miscellanea.

PROOFS OF MR. WESLEY'S IMBECILITY OF MIND, AND THE EXTRAORDINARY CHANGES CONSEQUENTLY MADE IN THE DOCTRINES OF THE METHODISTS.

In a pamphlet lately published, entitled, "An earnest Appeal to the People called Methodists, and to the Nation at large." written by the Rev. No. 9.-1828.

T

J. A. Mason, formerly a Methodist preacher; but since, converted to the Roman Catholic Religion, is the following singular statement, from p. 13 to 17:-" Mr Wesley himself, was as changeable as the wind. At first, after he had turned his attention to religion, he was a staunch Church of England man, both in faith and discipline; and a severe stickler for her rubricks. No soooner does he meet with Peter Bohler, than he becomes a Moravian, and imbibes the spirit and errors of this his spiritual father and guide. But he soon found, that the " * poor sinnership, and the lamb's imputed righteousness," were contrary to the doctrine of the Bible, and the sense of the Holy Ghost. He was now tossed on a sea of uncertainty, and veered with contending winds, now towards the shores of Calvinism, then to the coast of his native land, and again he is cast on the wide ocean without a pilot and without rudder. Having now fallen out with the Church of England, Peter Bohler, and George Whitfield, the Calvinist; he takes up his Bible, and begins to form a religion for himself. This, poor man, was a heavy task. He puts together, and pulls to pieces. At one time, this is the sense of the Holy Ghost, and he preaches it with all his might. At another time, he has been quite mistaken-the Holy Ghost meant quite a different thing; and he flies in haste to alter his creed, and that of his people. Hence, in the Conference of 1744, he asks, “Have we not leaned too much towards Calvinism? Answer, we are afraid we have. Wherein ? In regard to man's faithfulness. We have received it as a maxim, that a man is to do nothing in order to justification:-NOTHING CAN BE MORE FALSE." Here, my brethren, you see, that he, and his preachers under him, had received and taught a doctrine, as the truth of God, than which nothing can be more false.

He then calls upon them to review the whole affair: i. e. the religion they had been teaching; and which had been as false as any thing could possibly be. He now begins to teach the truly Popish doctrine, "that man is to work for eternal life." Upon this doctrine of merit be remarks, "As to merit itself, of which we have been so dreadfully afraid, we are rewarded according to our works; yea, because of our works, how does this differ from for the sake of our works?' and how differs this from secundum merita operum? Let him that can split the hair." Upon the doctrine of Calvinism which HE had formerly taught, he says, "All the devices of satan have done far less towards stopping this work of God, than THAT SINGLE DOCTRINE."

During all the time he professed to be a true son of the Church of England, and considered the rest of the regular clergy to be ignorant of their duty, he kept up a shew of regard for her worship, and commanded his preachers not to preach in church hours, except when the clergyman was immoral, or taught Arian, Socinian, or other pernicious doctrines :-but then, he made himself, his preachers, or any one of their bearers, both accusers and judges in the case. To those who accused him of setting up lay preachers, and opposing the authority of the regular clergy, invading their office, and destroying the unity of the church; he, by a cunning sophism, pretended that he was collecting them to the church; although it was evident to all, that he was establishing a sect independent of its authority.

As to his preachers, he unequivocally declared, that they were mere lay men, and only pretended to call sinners to repentance in a similar way, as it is the duty of every man to admonish his neighbour: and that their design was to promote the salvation of souls, and to provoke the clergy to jealousy. But he disclaims for them any pretence to sacred orders or the priestly office, or any power to administer any sacrament whatsoever. (Vide Appeal, part 3, page 259. Also Minutes of 1779.) And yet, in the face of these assertions, he authorised these same preachers to baptize; and, by a

*The following Note in Mr. Wesley's Journal, we believe refers to the above [Edit], March 6, 1738, I began preaching this New doctrine of "Faith whereby alone we are saved." The first person to whom I offered salvation by Faith alone, was a prisoner under sentence of death, his name was Clifford."

plan of general pacification afterwards formed to accommodate all, and keep them in his interest, it was decreed that, "the Sacrament of the Lord's Supper shall not be administered in any chapel, except a majority of the trustees, stewards, and leaders of that chapel are willing to permit it; but in those chapels where it has been peaceably administered, particularly in Mount Pleasant Chapel, Liverpool, there it shall continue to be so administered. Vide plan for a general pacification with the addenda. Now if Mr. Wesley was right, or convinced in his conscience that he was right, when he declared that the preachers vere mere laymen, without any power or authority to adminitser the sacraments, and that this was the peculiar province of the regular clergy, how could he in the face of his conscience, ordain otherwise; or how could the request of the people make that lawful, which in itself was unlawful?

But it is notoriously evident, that he was governed by no principle, except the Machiavilian principle of sanctifying the means by the end, and the end by interest; and that he could change his creed upon any snbject as circumstances seemed to dictate. Once more, in the early part of his career, he taught that no man could be in the favor of God longer than he possessed the direct witness of the spirit, that he was a child of God. Thus cutting off all who, in Methodistical language, are labouring in the pangs of the new birth. "All who are in heaviness through manifold temptations." All from whom God, for wise ends, permits a subtraction of spiritual comfort. "Who walk in darkness, and have no light: and who, the prophet says, should trust in the Lord, and stay himself on his God." And upon this principle, if they die in that state, must go to hell, however they may hate sin and cultivate holiness. Hence Melville, Horne, and poor Coke, opposed the damnatory clause: and Mr. Wesley acknowledged to Mr. Horne;"WHEN I AND MY BROTHER TAUGHT THIS DOCTRINE, I Vide Letters between Mel.

WONDER THE PEOPLE DID NOT STONE

ville, Horne, and Dr. Coke.

US!"

MISSIONARY AND GENERAL CHURCH INTELLIGENCE.

LONDON MISSIONARY AND TRACT SOCIETY.

The Seventh Report of the Missionary and Tract Society of the New Jerusaelm Church, instituted in London, October the 8th, 1821, has been recently published, from which we learn that the Seventh meeting of this Institution took place at Friar Street Chapel, on the 26th May, 1828. It appears from the Report that the Rev. Messrs. Goyder, Madeley and Noble have been employed by the society to effect various Missionary Visits to several of the New Church Societies. The first visit noticed in the Report is that made by the Rev. T Goyder to Norwich, an account of which is contained in Mr. G's letter, which for the information of our readers, we extract from the report.

66

"No. 11, Dartmouth, Street, Westminster, "27th July, 1827.

"To the London Missionary and Tract Society of the New Church.

"GENTLEMEN,

Agreeably to your resolution communicated to me by your Secretary, I paid a visit to the Society of the New Church at Norwich, and I now communicate to you some account of that Mission. I left London on Friday morning the 13th inst. and arrived at Norwich in the evening of the same day, and was very kindly received by all the friends of the Church in that city. The friends had obtained (gratuitously) the loan of a small church in the centre of the town, known by the name of the French Church. Accordingly the subjects upon which I was about to lecture were made known to the inhabitants by printed bills, which were well circulated about the city. On Sunday the 15th I preached three times upon the following