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ATTERBURY, and the Syriac and Arabic versions. He observes, that if we suppose this covering of fins “to be meant of the penitent's fins, it was (as Bishop Atterbury has well argued,) included in the former promise, for if a foul is saved from death, most assuredly its fins are covered. It is in truth an additional and powerful motire proposed” to engage us in this pious work and most christian labour of love. The dean strongly recommends to his hearers the perusal of Bp. Atterbury's fermon; from which he gives an interesting quotation. We are glad to observe that Bp. Atterbury is an authority to which he appeals. We may judge of the scholar from the school in which he has studied.
He says—“it is no inconsiderable argument, in support of the interpretation I contend for, that the authors of the Syriack translation of the N. T. which was indisputably made in, or very near, the apostle's time (as it was natural it should, that being the current language of the country in which Chrift's miracles were wrought, and his glorious gospel first preached) have rendered this text—he pull hide the multitude of his own lins.” Jua nius and Tremellius accordingly give the pallage-"et opperit multitudinem peccatorum SUORUM.” This thews how it " was understood at the time and in the place (Judæa) where the epistle of St. James was written.” The dean, here, maintains the authority of the Syriac version by stating the opinion of the late venerable Mr. Jones in its behalf.
Having thus settled the text, and laid down his doctrine, the preacher enters into his subject, and invettigates the causes of the most dangerous and most prevailing errors, which as guardians of the piety and virtue of women, the governors
of the Magdalen charity are more peculiarly called upon to counteract. He notices, in eloquent and glowing language, the increase of errors, fraught with mischief towards females, which “ the conspiracy against the Christian religion” has occasioned. He speaks, with an indignation which becomes him, of “the impious contempt of marriage and the degradation of that holy rite, into an interested, intolerable, yet difsoluble contract,” which the new philosophy has inspired. He says that general contempt for women manifefted itself amongst the philofophills, “not indeed universal; for those were exempt from it, who alone deferred it; those who abandoned every virtue, every delicacy, and real fenfibility of their sex, to prostitute their talents as priesteries of idolized licentiousness; to disseminate doctrines, which, wherever they prevail, annihilate the peculiar excellencies and profane the purity of the female character; and, notwithstanding their affected pretentions to fenfibility, to exhibit, in their own conduct, examples of ferocity, from which the hardieít man would turn away with disgust.” Here the Fernigs, who fought along with Dumouriez, the Talliens, the Beauharnois, the Williamses, the Woolftoncrafts, &c. are pourtrayed with the hand of a mafier.
After this, he takes up a fresh topic-and occupies, what is to us, nem ground. Says he, " there is too much reaíon to fear that too many who are virtuous themseves, jealous of their own character, and inattentive to virtue and chracter in others, have yet, by their general conduit, contributed inadvertently to increase the dangers of both. These errors it is my duty to specify." He then speaks of the evils flowing froin the fatal and irrational mistake of preferring or the ornamental to the effential branches of female education.
He thews the Christian MATRON” how necessary it is “ to keep Vol. III. Churchm. Mag. July 1802.
a strict guard, not only upon her own conversation, but over any that is held before those in whose purity and safety she is interested." He introduces a most interesting observation on the situation of the
female dependent in great families; an observation which does equal honor to the perspicacity of his understanding, and the liberality of his heart.
He then touches, in very appropriate terms, (mentioning its seeming want of importance, but lamenting its destructive effects,) on the decorum to be observed in the dress and decoration of females.
Next he reprobates that habit fo prevalent amongst the opulent, of “ continual dillipation and amusement.”
The indirect address to the penitents which follows, is well conceived; the pathetic conclusion of the sermon must have had a powerful effect upon all who heard it; and we cannot wonder that the dean was requested by the audience to publish his discourse. Lectures on the Gospel of St. Matthew, delivered in the Parish Church of St,
James, Westminster, in the years 1798, 1799, 1800, 1801. By the Right Reverend Beilby Porteus, D. D. Bishop of London. 2 vols. 8vo.
(Continued from Vol. II. p. 334.) THE fourth lecture is upon a subject of high importance, and which has
been most wantonly treated by those writers who have been displeased with mysteries in the Bible. This subject is no other than the awful one of Christ's temptation in the wilderness, and we remember to have been uncommonly delighted with the bishop's confideration of it in the pulpit ; --that pleasure certainly has not been leffened by the perusal of the present le&ture. The late Mr. Farmer, a diffenting minister of confiderable ingenuity, resolved the whole transaction into a mere vision, and we believe the entire body of those who affectedly call themselves rational Christians either consider the narration in the same light, or treat it as an allegory. The bishop of London has satisfactorily established the reality of the circumstance, and has combated the wire-drawn hypotheses of these antiscripturists in the most convincing manner. In addition to his own cogent arguments on this point, he has given in a note, the opinion of a learned friend, which as being exceedingly acute and striking, we shall here extract.
“It is an observation of a learned friend of mine (says his lordship) that the temptation of Christ in the Wilderness bears an evident analogy to the trial of Adam in Paradise, and elucidates the nature of that trial in which the tempter prevailed and man fell. The second Adam, who undertook the cause of failen man, was subjected to temptation by the same apostate spirit. Herein the tempter failed, and the second Adam in consequence became the restorer of the fallen race of the first. St. Paul in more places than one, points out the resemblance between the firlt Adam and the second ; and the temptation in the wilderness exhibits a most interesting transaction, where the second Adam was actually placed in a situation very similar to that of the first. The secrets of the Moit High are unfathomable to short-fighted mortals; but it would appear from what may be humbly learnt and inferred from this transaction, that our blefled Lord's temptation by Satan, was a necessary part in the divine economy towards accomplishing the redemption of mankind.” · After going over the particulars of this mysterious contest, his lordship makes some excellent reflections upon temptation in general, and closes with a direction to his hearers to “ acquire an early habit of self government and an early intercourse with their heavenly protector and comforter” as the only sure means of repelling " the most powerful temptations.” The next lecture considers the entrance of our blessed Lord upon his
public ministry, and among other weighty observations, we meet with a condensed but very powerful vindication of the miracles recorded in the Gospel.
The fifth and fixth lectures contain a beautiful and most evangelical exposition of the sermon on the mount, in which sermon is contained the whole essence of Christian morality. But left any objection be taken at our adopting the word morality, let us hear what the bishop of London says upon the subject.
“ The morality he [i. e. Jesus Christ] taught, was the purest, the foundest, the sublimest, the most perfect that had ever before entered into the imagination, or proceeded from the lips of man. Arid this he delivered in a manner the most striking and impreslive; in Mort, sententious, solemn, important, ponderous, rules and maxims, or in familiar, natural, affecting limilitudes and parables. He Mewed alle a most consummate knowledge of the human heart, and dragged to light all its artifices, subtleties, and evasions. He discovered every thought, as it arole in the mind; he detected every irregular desire before it ripened into action. He manifested at the fame time the most perfect impartiality. He had no respect of persons. He reproved vice in every itation wherever he found it with the same freedom and boldness; and he added to the whole, the weight, the irresistible weight of his own example. He, and he only of all the fons of men, acted up in every, the minutelt instance to what he taught; and his life exhibited a perfect portrait of his religion. But what completed the whole was, that he taught, as the evangelist expreffes it, with authority, with the authority of a divine teacher.
“The ancient philosophers could do nothing more than give good advice to their followers; they had no means of enforcing that advice but our great Lawgiver's precepts are all DIVINE COMMANDS. He spoke in the name of God; he called himself the Son of God. He spoke in a tone of superiority and authority, which no one before had the courage or the right to affirme: and finally he enforced every thing he taught by the moit solemn and awful fanctions, by a promise of eternal felicity to those who obeyed him, and a denunciation of the most tremendous punilhiment to those who rejected him.
“These were the circumstances which gave our blefied Lord the authority with which he spake. No wonder then that the people “ were aitonished at his doctrines; and that they all declared he spake as never man ipake.*"
(To be continued.)
A Candid Enquiry into the Democratic Schemes of the Dilsenters, during
these troublesome Times. Tending to Jhew, that under the Cloak of Religion, they disseminate their Political Principles against the Church
und State. 8vo. pp. 36. Bradford, Yorkshire, 1801, A Letter to the ReyĽREND AUThor of a Candid Enquiry into the Demo
cratic Schemes of the Difjenters. 800. pp. 36. Leeds, 1801. The Guilt of Democratic Scheming fully prored against the Diffenters. At
the particular Request of Mr. PARSONS, Diflenting Minijier, at Leeds.
By the ENQUIRER. 8vo. pp. 94. Bradford, 1802. THES HESE three pamphlets being connected together, we shall consider
them in one point of view. But let us premise, that though we are decidedly attached to the interests of the established Church, and though we consider separation from her as nothing less than schilm, yet we would not by any means wish to abridge the liberty of the diflenters, nor would we give any countenance to unjult aspersions upon them. Certain it is, however, and a lamentable truth it is, that notwithstanding the favour they have received from the government, and the liberality they have ex* John vii, 46.
perienced from the Church, their return (generally speaking) has bez. insidious and ungrateful. To charge them as a body with being democrats, we are not inclined, but we are not uncharitable nor unjust in faying, that the great body of them cherith an implacable hatred to the Church established. Nor can it be denied, that among the most eminent of the jacobinical party, the principal part have been diffenters. Those publications which are most distinguished by the leaven of democracy, are known to be under the management of dissenting teachers, from the ponderous Cyclopædia, down to the Critical Review.
The author of the first of these tracts, has brought forward some notable proofs of the prevalence of democracy among the diflenters. What he has advanced upon the subjects of county aliociations, itinerant societies, reading societies, &c. is of serious importance; and we are well per. suaded, that these practices have not been set on foot by the sectaries, but with a hostile design against the Church of England.
This “ Enquiry" has called forth Mr. Parsons, a diffenting teacher, at Leeds, under the assumed name of Vindex, to vindicate himself and his brethren from the heavy charges brought against them. He begins his epistle by sarcastically thanking the Enquirer for his publication, on the ground, that it is likely to fubferve the diftenting cause. But truth obliges us to say, that there is more of invective and sarcasm in this letter than argument or fact. Mr. Parsons has been most unsuccessful in repelling the charges alledged ; and what is worse, he has been guilty of wiltil falsehood. This is a serious accusation, but we shall now proceed to prove it. At page 8, he says, “ With the Methodisis I have no connexion.” Now it is well known, that this same Mr. Parsons, who was no other than a butcher's servant in Whitechapel, came out as a preacher under the wing of the Methodijis, and that now when he visits London, he regularly preaches at the Tabernacle in Moorfields, and occasionally at the chapel in Tottenham-court-road, and other methodistical conventicles.
The Enquirer having taken fome pains to examine into the principles of that curious vehicle of nonsense and schisın, the Evangelical Magazine, Mr. Parsons enters into a defence of it; and well he may, when he is one of the doers of that publication. He says, that “the materials of this periodical publication are fupplied by CHURCHMEN and Non-conFORMISTS : its profits, as may be feen by the half-yearly distributions, are applied to the needy widows of the clergy, without respect of denomination; and for their fakes, I am peculiarly happy to inform a charitable public, upon good authority, that its monthly circulation exceeds 10,000 numbers."
This paragraph deserves some particular notice.
1. It is too true that some clergymen of the Church of England, to their eternal disgrace, are concerned in that work; the very tendency of which is to undermine the foundations of that Church. While they are eating the bread of the Establishment, they are atlociating with her inveterate enemies, and leaving their own flocks, are proud to fit at the head of an heterogeneous board, afsembled for the express purpose of dileminating fchifm throughout the land ! Alas ! what is become of our Church-discipline!
2. With regard to the boasted distribution of the profits of this famed miscellany, we thould be glad to know, whether the poor widow of an
humble curate, stands an equal chance of gaining the paltry pittance of five pounds, with the widow of a self-created methodist preacher! We have run over these pompous lists oftener than once, but rarely, very rarely, have we seen the initials of a widow of a clergyman. But farther, if the sale of the magazine is so great as is pretended, we aik what becomes of the remainder of the profits ? for as we have not forgot the good old rules of Cocker, we can, without much trouble of calculation, prove, that upon the sale of a less number than 10,000, the profits (after deducting all expences) must far exceed this boasted disțribution.
To this letter the Enquirer has condescended to make a witty reply, and, indeed, we cannot help saying, that we could have wished the in, genious author had been lels witty. Though the pompous ftile and af. fected humour of the letter writer may, in fome measure, plead an excuse for some sportive fallies, yet, perhaps, a more fober, and dispaffionate confideration of the subject, would have been likely to produce more good. The Enquirer, however, has blended some strong facts to prove the main position, with his drollery, and while we have been entertained with his pleasantry, we have also been convinced ponderance of the argument rests entirely on his fide. The prevalence of methodism, in Yorkhire, may be gueiled at, from this statement of the sums annually subscribed at four places, for the support of their preachers :
“ At Wakefield, 5001.- At Halifax, 6001.- At Bradford, 4001.--And at Leeds, the emporium, 10001.”
that the pre
MEMOIRS OF JOHN BACON, Esq. R. A. By R. CECIL, A. M.
(Concluded from page 216. Vol. II.) HAVING given a sketch of the life of this great fculptor, Mr. Cecil
next proceeds to delineate his character, which, upon the whole, exhibits many traits both amiable and captivating.-Generous encouragement of dawning merit, affectionate regard for the welfare and reputation of those of his own profession, inviolable regard to the cause of justice and truth, besides the sincerest attachment to his relatives and friends, were striking features strongly pourtrayed in the mind of Mr. Bacon, whose modest diffidence of his own merit, enhanced its real value.--Few will deny, that as an artist, he pofseffed confiderable abilities. - His works in Westminster-abbey, rank him amongst the first of his profeflion.- The monument of Lord Chatham alone, would immortalize his name.- --As man, we find him, from the account before us, to have been strictly religious. Perhaps of that caft which fome may disapprove of. The religion of Jesus Christ was certainly never intended to throw a gloom over the countenance of its professors, nor to embitter the enjoyments of life, Nor do we think, that Christianity excludes the use of reatón.
The letters written to Miss Bacon, by her father, and annexed to this account, might have been left out, without doing injury to the memory of the author of them.
The zeal of friendship often exceeds the bounds of propriety, and private letters, which were thought unworthy of publication during the lifetime of the writes of them, ought not to have been exhibited to the public