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simple system, so well - adapted to the meanest capacity. So far is this from being the case, that a person may travel froin Johnny Grore's house to the Land's-end, and wear out his eyes in research, and his tongue in inquiry, without discovering any such character. Their zeal leads not to such exertions. As to the predicted Socinian millenium, it was literally in the limbo of VANITY, and there it will remain. The rapidity with which, ever since that time, Socinianism has declined, must be to its friends, as well as others, matter of astonishment: and if it proceed in the same retrograde motion for twenty years to come, a Socinian congregation will with difficulty be found. A few opulent societies may just preserve the reinembrance of the sect; but every where else, except when an endowment enables a minister to preach to empty pews, they will be sought for in vain. . While we express our strong disapprobation of Mr. K.'s doctrines, we are obliged likewise to find fault with his moralsanot in his personal conduct, but in his public instructions. After enumerating, at full length, the motives which the Gospel suggests, to enforce the performance of duty, he directs his practitioner of the christian system to act in the following manner.
• With those who are young in years, or who have made but little progress in a virtuous course, preachers will find it most useful to address themselves chiefly to the sense of honour, and the principle of a rational self interest, or of common prudence; because they are not yet qualified to feel the weight of superior motives. But with those who are farther advanced, they may argue more freely on the principles of benevolence, and a regard to God : and with all ages and classes of men, they may argue upon these motives at times. This is whạt Paul meant “ by preaching Christ Jesus the Lord.!'. .
That a regard to the divine authority should not be held up as the grand central motive to moral conduct ; that the name of virtue should be given to what does not proceed from this motive; that in instructing the young, this should be kept almost out of sight; and that inferior inotives which, when not connected with it in subordinate unison, are merely selfish motives, should be chiefly held up to contemplation, as the spring of action ;this counsel was not dictated by the wisdom which is from above, and was never derived either from the doctrine or practice of the apostles of Jesus Christ. If Mr. Kis venerable predecessor, George Trosse, who was minister of the same congregation about a century ago, could rise from the sepulchre, and hear such doctrines, as these volumes contain, preached to the descendants of the people of his charge, surely he would be struck with borror, and descend again with anguish and indignation to the tomb.
Mr. K's. manner has nothing in it remarkable. His style is clear, perspicuous, and pure; but does not rise to eloquence or
pathos; pathos; thelatter, indeed, we rarely expect in modern Epicureans. But the sentiments are worse than the composition; and we cannot but deeply feel for the young people who are trained up under such instructions, and who are taught to despise and to reject the most important principles of the Christian Religion.
Art. XI. Christ's Lamentation over Jerusalem; A Seatonian Prize
Poem; by Charles Peers, Esq. A. M. & F. S. A. of St John's College, Cambridge: 4to pp. 16. Price. Is. 6d. Hatchard, Picadilly
1805. TN this poem Mr. Peers at once introduces the Redeemer of
the world, pathetically lamenting the impending fate of his Father's city,' which he views from his favourite haunt, the Mount of Olives. This long soliloquy would have been more in character and more interesting, had it not dwelt solely on the awfully dark side of the picture; had it exhibited the happy contrast of the restoration of the Jews, and of that truly golden age, when righteousness and peace shall cover the earth, and when the nations shall learn war no more. A few rays of hope, at least, should have brightened the prophetic gloom. The following may serve as a sample of the poem.
Be it then fulfillid
To wield auxiliar thunders ; side by side
After a descriptive pause by the writer, the Messiah again soliloquises on the subject; and the poet very properly concludes, by shewing us, that his awful predictions have been fulfilled. The versification is often vigorous, but perhaps never energetic; the cadences are well varied and modulated, though they cannot strictly be called harmonious. The whole poem is in great want of the mens divinior; the thoughts are just, rather than poetical, and the language is prosaic, though usually correct. Nevertheless, while there is but little to commend, there is no thing of importance to censure.
Art. XII. An. Essay on the Internal Evidence of the Religion of Moses.
Published in pursuance of the Will of the late Mr. Norris; as having gained the Annual Prize instituted by him in the University of Cambridge. By Thomas Broadley, M. A. of Trinity College. 8vo. pp. 68.
Price 2s. Cadell and Davies. 1805. W ERE the life of man sufficient for the task, it would be a
curious, and perhaps a very useful experiment, to compare, by way of harmony, the innumerable tracts that have appeared in favour of revelation, from the venerable folio that embraces the whole scheme of man's redemption, to the modest pamphlet that lends its aid to the snpport of some particular and detached part of this glorious structure. It would be curious to see how the mass of evidence, that at present baffles infidelity, progressively arose; and how different writers, with different powers, and different sources of information, struck out new light and new modes of argumentation, or trod in the footsteps of their predecessors. And it would certainly be useful, both to such an examiner himself, and to mankind, could the scattered rays be brought to such a focus, that inquiry might rest satisfied, and the truth of Divine Revelation present itself to every eye
• Full orb'd in its whole round of rays complete. With due deference to the respectable professor (Fawcett) who proposed the subject, we think the present too unwieldy and comprehensive for the limited pages of a prize essay. Nevertheless it is arrayed as pleasingly in modest novelty, as we could
possibly expect. We remember, however, in former years, to have seen the whole Internal’ and · External Evidences of Christianity,' proposed, and were not disappointed to find the successful essay a mere catalogue of heads of mangled commonplace argument. How much better would it be to select some detached work of Revelation to be defended, or some objection to be combated, where the space required for erecting the battery, were less extensive; and where we might find some novelty of polemic defence of some kind or other. This has, indeed, been done occasionally; why not always?
Mr. Broadley commences with his proofs of the genuineness of the writings of Moses; and, perhaps unnecessarily, quotes Bishop Watson for the definition of genuine and authentic. Wc meet with nothing new here. He then proposes his subject, “ What internal marks do these writings possess, by which their truth or falshood can be ascertained ?" And he properly shews, that Moses could be no impostor, in his assuming the power of working miracles, because he by no means makes choice of those instances of a miraculous commission, which could possibly be done in a corner. But, on the contrary, appeals to the face of day, and to 600,000 of his countrymen, whom he led through the wilderness, for the truth of every miracle he performed.
" For the people knew whether they did hear a voice from the midst of the fire : they could not but know, during their residence in Egypt, whether the waters of the Nile were turned into blood; whether a murrain destroyed all the cattle; whether there were boils and blains on man and beast; whether there were hail, and fire mingled with the hail, so that the “ fire ran along upon the ground;" whether the locusts destroyed what the hail had left; whether there was darkness for three days in the land; whether “ the Lord smote all the first-born in the land of Egypt, from the first-born of Pharaoh that sat on his throne, unto the first-born of the captive that was in the dungeon, and all the firstborn of the cattlc ;" and whether the land of Goshen was alone preserved untouched by surrounding calamities;-its iphabitants, as it were, immortal, amidst almost all the ills which could befal mortality. Could they walk through the sea on dry ground, and be unconscious of the fact; -that sea, in whose returning waters they saw the armies of Pharaoh overwhelmed ? Did they not taste of the waters of Marah? did they not eat food from heaven ? did they not behold streams of water suddenly gush forth from a hard rock? Did they not see the pillar of fire by night, and the pillar of cloud by day?' pp. 11, 12.
Mr. B. next proves, that as a prophet too he was not an impostor. Because he did not predict such events as could flatter the people; nor did he foretel things likely to come to pass, or " the most natural effects of the most obvious causes."
Neither in the ceremonies and precepts he instituted, did he Aatter national vanity, or the natural depravity and ruling passions
of individuals. Whạt denunciations, on the contrary, against their darling sin of idolatry! What expensive rites! What fatiguing marches, and war, through the wilderness amidst famine, pestilence, and death! Now, had they not been well convinced of a divine commission given to their leader, they never would have suffered all this. They did indeed say, that he took too much upon him, with his brother Aaron, but they did not dispute that authority from God which he constantly assumed.
The reasons are next assigned, why the Almighty saw fit to select some nation or people, to preserve the One True God in a lost and idolatrous world. And the question is answered very satisfactorily, “ Why, though Moses had no intention to deceive, inight he not be deceived himself?”
The internal marks of truth, in the moral doctrines of Moses, are next considered : in particular, his inculcating the worship of one God, in opposition to the wild and unhallowed systems of paganism. The sublime morality in the decalogue, 'which neither time nor circumstances have been able to invalidate,' is contended to be founded on the fixed and immutable principles of right and wrong;' and to be a system, which human reason, unaided by inspiration, could never have produced.
Though we regret, as every reader must do, the want of something by way of argument, or summary of contents, to assist the inemory; and gratify us with the beauty of close order and method, yet we think the above is a fair analysis of this essay. The author's mode of treating bis subject, considering how often the ground has been travelled, is not destitute either of solid or novel reasoning. We give no unfavourable specimen of both;
- Now no sagacious monarch, no able general, who would wish to attach to himself the respect and esteem of his adherents, would ever expose his imperfections to the inquiring eye of a fickle multitude. It is for him to remove to a distance from them; only to be seen, when seen to be admired ; only to be heard, when he is heard with rapture; and then only to act, when something worthy of a king, or of one doomed to direct the destinies of a nation, is to be done. The majesty and brilliancy of his character are only to be beheld by vulgar eyes, and that but rarely; for, even then, repetition cloys: besides, what is often seen cannot long conceal its defects, and from imperfection once discovered, respect will vanish. But Moses is continually with the people. They observe him in the field, and in the tent; in public, and in private; he affects no empty display' of virtues and talents which do not belong to him, but publicly proclaims his own offence against God, and the mortifying punishment consequent upon it. He repines not, he attempts no palliation of that offence to the people; yet the people do not forsake him, his authority over then suffers no diminution.' p. 40, 41.
When, however, in the midst of argumentative sober research