may " and a pious, discreet, moderate, learned Protestant, be very near to be both of one religion. I am "" sure they have both the same foundation to build upon, "and both will own Christ, and the Gospel's heavenly "doctrine. So that the frailties of both, I hope, upon repentance and begging forgiveness, may receive a pardon, and they, in the end, meet together, as well as at first together they began. I am not convinc'd but that both may be of gold; only one, may have something more of alloy, and so be something coarser, than the "other. Two clocks may be made by one workman's "hand, and either of them sometimes go false. Yet I "would not have them broken, because they disagree;→ ❝each may be mended, and go right at last; but their "own spring and string it is, must guide them." " "I shall therefore take it for a favour, if you please to "let me enjoy my religion in peace. Then, shall I so far go along with your wishes, as to pray to God for direc"tion in the right: making it further my petition to God, "that he will vouchsafe to build up his Church in truth and unity; and make us so members of it here, as we "avoid the errours which exclude from above, where I "shall not despaire but that you may be met by "Sir, Your servant, "OWEN FELLTHAM*' Mr. Archdeacon Daubeny, in his "Vindicia Ecclesiæ Anglicana," published in 1803, quotes the following passage in the above letter of Felltham. It is in answer to a passage in Johnson's, which charges the Protestants with making God the author of sin, by predestinating men to eternal punishment, by his sole will, without any fault. "For predestination, 66 you urge Calvin. But, sir, the Church of England is not bound to his "tenets; nor do I hold my faith from him, but from my blessed Saviour "and his Apostles. Let it suffice, I hold man saved, to be the subject of "predestination. I believe no man saved, but by God's mercy; no man damned, but by his own default." In this general account of the works of Felltham, it is proper to point out "a Form of Prayer" (for morning and evening)" composed for the family of the Right Honourable the Countess of Tho 66 66 66 mond," which is subjoined to the twelfth edition of the Resolves, and to that edition only. In the preface to that edition, he thus mentions it: "The form of prayer that is here extant, being such as was made use of, when the liturgy of the church was as the "church itself, in the Revelation, forced to flee into "the wilderness; and perhaps, somewhat more appro 66 66 priated to the conditions of a private family, than "that appointed for the church, in public; he confesses "to have willingly published, not to obtrude it upon any; but that if any like it (as some have done) 66 66 they might not want a form to invite them to so "necessary a duty." It is a truly Christian composition, after the model of our Liturgical service. With the exception of a few passages which have relation to a state of national affairs, which, happily for us, do not now exist, it is a form of prayer well adapted for the purposes of domestic worship, in the times in which we live. That Misapplication makes Passion ill Of the Immutability of Human Affairs, and of Human Vanities Of Ill Company That no Man always sins unpunished in this World That we are governed by a Power above us Of the Temper of Affections That Religion is the best Guide That Man is neither happy nor miserable, but by Comparison Of Pride and Choler Of Benefits Of Value and Wisdom Against Haughtiness in Prosperity Of Modesty 81 83 85 86 88 89 91 94 96 |