[106] See “The Use and Abuse of Creeds and Confession of Faith,” by the Rev. Charles James Carlile, Dublin, 1836. “The Irish Church and Ireland,” p. 66–68, and “A Narrative of the Proceedings of the Associate Synod in Ireland and Scotland in the affair of the Royal Bounty,” by James Bryce. Belfast, 1816.
[122a] Although the excellent Bishop Heber’s mind was deeply imbued with devotional feelings, he considered a moderate participation in what are usually called worldly amusements, to be allowable and blameless. “He thought,” says his biographer, “that the strictness which made no distinction between things blameable only in their abuse, and the practices which were really immoral, was prejudicial to the interests of true religion; and on this point his opinion remained unchanged to the last. His own life indeed was a proof that amusement so participated in, may be perfectly harmless, and no way interfere with any religious or moral duty.”
[122b] “Rowland Hill, in his theological opinions, leaned towards Calvinism, but what is called Hyper-calvinism, he could not endure. In a system of doctrine he was follower of no man, but drew his sermons fresh from a prayerful reading of the Bible. He was for drawing together all the people of God wherever they could meet, and was willing to join in a universal communion with Christians of every name. When, on one occasion, he had preached in a chapel, where none but baptized adults (i.e. baptized after attaining years of discretion), were admitted to the sacrament, he wished to have communicated with them, but was told respectfully, ‘You cannot sit down at our table.’ He calmly replied, ‘I thought it was the Lord’s table.’” Sidney’s Life of R. Hill, p. 422, 3rd Edit.
[124] Simeon’s Works, Vol. III. p. 101, &c.
[126] Simeon’s Works, Vol. III. p. 333.
[131a] Exod. xxxii. 4.
[131b] Vide Colossians ii. 18, 19.
[135a] 2 Cor. v. 15. 1 Tim. ii. 6.
[135b] 2 Pet. iii. 9.
[135c] Rom. ii. 6–11.