What were Mr. Buck's literary attainments we know not, but we know what gives us abundantly more pleasure than if he had ranked among doctors in divinity, namely, that he was an upright, holy, zealous, and laborious preacher of the gospel. He had too much sense and modesty to make any great pretentions to learning, on the ground of his having spent a few years even at Hoxton Academy. And here it may not be improper to observe, that what is generally understood by learning, is no more the forte of dissenting ministers in general, than it is that of Methodist preachers. That more of the former, in proportion to their number, than of the latter, possess a little acquaintance with Greek and Latin, will be admitted; but who that takes a just and comprehensive view of the subject, would dignify any, for such an acquaintance, with the title of learned men. Baxter himself, who amidst numerous and important avocations, composed a folio volume in Latin, acknowledged the defectiveness of his educa tion, and made no pretensions to the character of a finished scholar. We are under no apprehension that these remarks will prove offensive to the most learned and pious dissenting ministers; as, we doubt not, their sentiments, upon this subject, accord with our own. But, just as these remarks appear to us, we should not have obtruded them upon the reader, had we not conceived ourselves called to do so, by the sentiments contained in the following passage:

"At the time of Mr. Buck's admission, Hoxton Academy was in its infancy: strong prejudices were entertained against it by the regular Dissenters and Methodists. The former were jealous of the prerogatives of their ancient Homerton, and the latter considered it as an unnecessary, and even impious encroachment on Divine teaching. But its benevolent founders well knew that the circumstances of the Christian world imperiously demanded such an institution. Many young men were rising up, endowed with the talents, and embued with the spirit of preaching. Homerton would not receive any whose zeal had hurried them into the flagrant iniquity of ascending a pulpit without first passing through academical bowers; and the Methodists welcomed all who offered themselves, with little or no discrimination." (p. 119, 120.)

Without pretending to decide on the respective claims of those rival academics, it may be proper to ask, By what authority does the author take upon him to assert, that the Methodists consider a seminary for the instruction of men designed for the ministry, an impious encroachment on Divine teaching?" That they have not found such a seminary necessary for the instruction of their own preachers, is certain; but that they consider it as "impious" remains to be proved. Nay, the truth is, that other things being equal, they always give the preference to a t

preacher

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acquainted with general literature. "The Methodists welcomed all who offered themsslves, with little or no discrimination. Homerton required men to be profound scholars." If Homerton required men to be "profound scholars," as a qualification for admission, its demand was rather unreasonable; but if no more is meant by the demand, than that all who issue from it are "profound scholors," it has done honour to literature, and on that account, if on no other, it is worthy of general patronage. To be a "profound scholar," what man who has any taste for learning would not subject himself to many privations, for the sake of spending a few years at Homerton Academy? That pious and tolerably learned young men have come out of that seminary, we doubt not; but how many of them are profound scholars" is still a question. "The Methodists welcomed all who offered themselves, with little or no discrimination." What! not with respect to their talents, piety, or doctrines! Were the Methodists to receive preachers among them, with little or no regard to these, they might, in a few months, increase their number, if they knew what to do with them, to a magnitude equal to that grand army which decided the fate of empires, upon the field of Waterloo! But, perhaps, the author meant no more than that preachers are received into the Methodist connexion, without even the name of an academical education; and if he had simply said so, none would dispute the truth of the assertion; but his saying that Methodist preachers are received" with little or no discrimination," is calculated to mislead such readers as are unacquainted with their doctrines, morals, and discipline. Were the author to be present at the examination of candidates, at one of the Methodist Conferences or District-Meetings, he would witness such a scrutiny of character, with respect to morals, piety, and talents, as he would judge sufficiently strict and discriminating.

If by Arminianism the author means, at page 17, the system of doctrines maintained by the Wesleyan Methodists, he is mistaken, when he asserts that it is a theory which "maintains the doctrine of sinless perfection in this life." It maintains no such thing, but on the contrary, that the holiest on earth stand every moment indebted to the merits and mediation of Christ, for their continuance in the Divine favour. Some of our Calvinist brethren have so long confounded the idea of Arminianism with that of "sinless perfection in this life," that they seem as incapable of clearly distinguishing the one from the other, as the old Covenanters were of discerning an essential difference betwixt popery and prelacy.-Pursuing this subject no farther, we shall relieve both the reader and ourselves, by copying the following extract from a letter written by Mr. Buck, bearing date, Farnham, Oct. 18, 1793.

"I preached out of doors at a place called Crondal, three miles from hence. We all expected to meet with much opposition, and some were faint-hearted about it, as such a thing was so uncommon in that place. However, we went, and a good con gregation we had. The devil wanted to disturb us, but he was chained, and we got through without much opposition. Who can tell but some poor soul may be led to think about the best things, and be brought to a saving knowledge of the truth! People may say what they please about this mode of preaching, but I am confident it is the way to do much good. Most ministers of the establishment, and many among the dissenters, are no great advocates for it; but such, methinks, prove themselves to be more fearful than zealous. Souls are immortal and precious; time is short and fleeting. It becomes us, therefore, to use every mean for the promotion of the gospel, and the welfare of never dying souls. I must say, that I think the Methodist ministers are most praiseworthy on this account, though many of them are more warm than wise. They give up their good names, their reputation among rich men: they deny themselves, they mortify their feelings, and go forth boldly into the highways and hedges and compel poor sinners to come in. Noble characters! Valuable men! Of more worth than the wisest politicians, profoundest philosophers, or ablest worthies that ever existed. O! that I had a warmer heart, a wiser head, a more powerful voice, then methinks I should like to go through the world, and preach the gospel to every creature. The characters of a Whitefield, a Wesley, a Hill, and a Wills, are ever to be admired for the good they have been the insruments of doing this way. May God send more such into his vineyard, to call the poor wander ing sheep to the fold of the Great Shepherd." (p. 223–227.) These are the genuine effusions of an enlarged, loving, generous heart, alive to the best interests of mankind.

Mr. B. in all his letters, reminds us of such excellent men as Richard and Joseph Alleine, men who were so much engaged with the important duties attached to their sacred office, as to have little or no leisure for paying attention to the idle controversies which prevailed in their day.

In the year 1795 Mr. Buck took the charge of an independent church at Sheerness, and made choice of a suitable companion for life. She was spared "to watch over his premature decline, and to administer to him all the soothing comfort which long-endeared affection knows so well to impart."

The account which Mr. Buck gives of his own views, about and at the time of his ordination, is both pleasing and instructive. But it is to be lamented, that immediately after this account, so well calculated to promote the spirit of piety, and, consequently, of peace, our author enters upon a rude philippic against

episcopal ordination. In maintaining what he conceives to be the most scriptural mode of ordination, he could surely obtain no assistance from such language as follows: "I have no inclination in this place to meet these proud objectors (many dignified personages') and their arrogant claims." "To persons accustomed to behold lofty cathedrals, episcopal palaces, and all the pompous retinue which await on him who possesses a mitred brow, the term Bishop is a most imposing sound." (p. 280, 281.) Such language as this is unjustifiable at any time, but especially at the present, when so many Episcopalians, Dissenters, and Methodists, are more than ever disposed to act in union, for the purpose of diffusing their common Christianity, by means of Bible and Missionary Associations, through every part of the

world.

But, having neither time nor inclination to interfere in a contest betwixt high-churchmen and high-dissenters, on the subject of ordination, wishing each of them to be fully persuaded in his own mind; we should just observe, that the following queries, which the pious and peaceable Mr. Buck supposes it natural for a godly minister of Christ to propose to himself, on being about to leave any people among whom he has laboured, may be, with equal profit, proposed to themselves by ministers so circumstanced, whether Independent, Episcopalian, or Methodist.

'How have I preached during my stay? Have I been faithful, keeping nothing back, not shunning to declare the whole counsel of God, or have I given dissatisfaction, by trimming and endeavouring to please men, aiming to exhibit myself rather than the cross of Christ? Have I paid attention to my studies, improved my time, cultivated my talent, and made any advances in spiritual knowledge; or have I been chargeable with negligence and slothfulness, spending the time in useless visits, when I should have been in the study? Have I been willing to listen to the tales of woe, to visit the sick, to sympathize with the wretched, and to do good to all; or have I been seeking my own gratification, studying my own ease, neglecting opportunities of usefulness, and living only for myself? How have I acted in private company? Have I sought their spiritual welfare, dropped useful hints, shewn attention to children, and left a sweet savour of seriousness behind; or have I manifested a levity of spirit, and henceforth to be remembered as an excellent man in the pulpit, but a buffoon in company? In a word, has my conduct been such that the cause has not been injured by it? Have I felt no stigma, brought no reproach, entered into no quarrels, but been of a meek and lowly spirit? Can it be said on parting, that the friends surround me with affection, and say, Well, though we cannot have your ministry, we hope to have your prayers, and in return you shall have our's; or, on the contrary, is it said by the VOL. XLI. MARCH, 1818. * 2 A *

people, We rejoice that he is gone; his temper was so indifferent, his conversation so uninteresting, his preaching so superficial, that no one will lament his departure? (p. 346, 347.)

These questions evidently prove that Mr. Buck formed clear and correct ideas of the spirit, temper, and conduct, by which every minister of Christ ought to be distinguished. A little before his death, he said: 'I have loved the Bible from my youth, and I have carried one constantly in my pocket, ever since the age of twelve years, and if it were not superstitious, I would have one in my coffin when I die. But I bless God that I have the hope of going to that place where the beauties of the Bible shall be unveiled in their fullest glory.' He (God) has permitted me to speak in his name, and I thank him it has not been in vain. When I look back on my past life, I only regret I have not been more active in the service of so good a master.' In short, Mr. Buck was so graciously and powerfully supported in his last illness, that he was enabled to comfort those who were assiduous in affording him consolation. "His last words were addressed to Mrs. Buck, in which, (as is evident) feeling for her situation, he recommended her to that God, who will take care of the widow and the fatherless: and with earnestness and assurance, said, 'My love, grieve not, fret not, the Lord will provide."'

Thus died that uniformly pious and laborious minister of Christ, Mr. Buck, on the 11th of August, 1815, in the 44th year of his agc. His numerous publications, all of which are calculated to promote the progress of true godliness, in addition to his ministerial labours, prove that he was a man of great and persevering diligence. From the commencement of his religious course to its close, he appears to have made it the grand business of his life," to press toward the mark for the prize of his high calling." At Sheerness, Hoxton, and in London, he was the same humble, steady, and uniform character.

The honourable mention which he makes of the Methodist preachers, proves, that however true and useful he may have considered Calvin's peculiarities, he understood theology too well to magnify them into articles of faith. He was indeed a moderate Calvinist, as well as a moderate Dissenter; and hence his Memoirs, with the exception of a few passages, for which his biogra pher alone is accountable, will be perused with equal pleasure and profit by sound Christians, however divided in sentiment on the subject of the celebrated Five Points, and those of episcopal and dissenting ordination.

THE TESTIMONY OF MR. FLETCHER

To the DOCTRINE of CHRIST'S ETERNAL SONSHIP. TO THE EDITOR OF THE METHODIST MAagazine.

I HAVE lately read Mr. Fletcher's "Rational Vindication of