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Review-Hyatt's Sermons at the Tabernacle."

as Dr. South remarks, from hell and vourable specimen of the preaching of not from heaven. To thoroughly ig- the Tabernacle school :norant, vicious men, it is in the nature of things that such preaching should be interesting and affecting: we be lieve that it rarely produces striking effects on the minds of men of information and good moral habits.

But it is proper we should exhibit Mr. John Hyatt himself to our readers: we shall select a few passages from him which explain the style of Tabernacle preaching and illustrate some of our remarks.

In nothing is the good sense of a preacher more tried than in the announcement and developement of the plan of his discourse; his division, if he adopt one formally, should be natural, simple and distinct, and the several branches of his subject should be connected together and all appear important. The terms in which the plan of a sermon is laid down should be plain and precise. Ingenuity and eloquence should here be avoided; a painted, ornamented threshold would be a silly device even for the entrance to a palace.

We have not to blame Mr. John Hyatt for ingenuity or eloquence in this particular; he is, on the contrary, blunt and quaint. The first sermon, for instance," On the Importance of Meditation," from Gen. xxiv. 63, And Isaac went out to meditate in the field ut the even-tide, is thus divided:

"Let us first notice the nature and importance of the exercise mentioned in the text; secondly, mention some suitable subjects for the believer's meditation; and thirdly, urge it upon Christians to imitate Isaac in this exercise."-P. 4.

Sermon IV. on " The Death of the Righteous," from Numbers xxiii. 10, Let me die the death of the righteous, and let my last end be like his, is thus divided:

"From these words we shall observe,

I, Death is the common lot of mankind, both the righteous and the wicked must die. II. It is most desirable to die as the righteous die [dies], and that our end be like his. III. However desirable is [be]

the death of the righteous, the wish for it is vain, without a gracious change produced in the mind by the Holy Ghost."

-P. 80.

The following extract from Sermon II. on "Abundant Grace," is a fa

"Grace is one of the most comprehensive and interesting terms, with which any of mankind are acquainted. If its real importance was [were] understood and experienced by every one present, each countenance would brighten, each beart would leap with joy, and all would readily unite in expressing the sentiment of the truly excellent Doddridge

"Grace! 'tis a charming sound,
Harmonious to the ear.'

"There is infinitely more in this term,
when its meaning is understood and its
blessings are realized, to encourage the
heart of man, than there is in all the terma
by which the consequences of sin are ex-
pressed, to discourage. Grace is an effec-
tual remedy for all the spiritual maladies
of the soul.. Sin has not produced an evil
in the nature of man, which grace cannot
effectually counteract, and finally remove.
Hath sin blinded the understanding?-
Hath sin per-
grace can enlighten it.
verted the will?-grace can reduce it to
subjection. Are the affections defiled?—
grace can sanctify them. Is man impove-
rished?-grace can enrich him. Is he
guilty?-grace can pardon and justify. Is
ignorant?-grace can instruct him. Is he
he an heir of hell?-grace can make him
an heir of heaven. Nothing else has ever
performed such wonders. The loudest note
that is heard in glory sounds in praise of
grace. It is an inexhaustible theme; its
wonders will be

Ever telling-yet untold." "-Pp. 28, 29.

The conclusion of the same sermon is in the terrific style which we have adverted to:

"Is there in this assembly an individual whose desperately wicked mind derives encouragement to sin from the aboundings of grace? Because God is able to make all grace abound towards the chief of sinners,

are you resolved to try how far you can

proceed in a course of ungodliness? Abo

minable wretch! how knowest thou but thy base determination is the effect of thy having been given up by the Almighty to hardness of heart? How knowest thou but God hath said concerning thee, Let him alone? Should this be the case, O! how tremendous will be the end of thy mortal

course! Miserable wretch! what wilt thou do when the heavens lower, and the tempest roars, whither in thine extremity wilt thou turn for shelter? Then, no voice of pity will address thine ear, no place of refuge will encourage thy flight, but, without refuge and without kope,

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Hyatt's Sermons at the Tabernacle.

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thou wilt be hurled to the dismal abodes of
everlasting despair.”—P. 50.
But this is feeble, compared with
the following address to an ungodly
winner," [words which could not be
associated, with propriety, under any
system but Calvinisin] in Sermon III,
entitled, "The Christian's Desire of
Heaven:"-

"Ungodly sinner, if you die in your
present state, when absent from the body
you will be present with the devil and in-
numerable fallen spirits in the world of
endless misery. Thoughtless sinner, did
you see how near death is to you, and how
thin is the partition between death and
hell, how would you tremble !-how ter-
rible to die in your sins, and sink into
everlasting darkness. You may now in-
deed enjoy health and vigour ; and antici-
pating many years in this world, nothing
that we can say concerning death and
eternal misery alarms you; but your days
upon earth may be fewer than you expect
years—yes, to-morrow, or before to-
morrow, death's cold hand may press hard
upon you, your countenance may be dis-
torted, your pulse irregular, and HORROR

STARING FROM YOUR EYES, TERRIFY THOSE

ABOUT YOU; sad state, unable to live, and
most reluctant to die. Your friends may
crowd around your bed and weep bitterly,
but alas! they will not be able to afford
you the least relief; your unwilling soul
at length may be forced out of her earthly
house,' then with a dismal groan she will
leave the world, TO GROAN IN HELL FOR
EVER."-Pp. 71, 72.

Enough of this outrageous rant! fit only for Bedlam or the Court of Inquisition. We gladly turn to the following amplification of a pleasing image of Scripture, occurring in Sermon VIII., entitled, "The Redeemer's Sympathy," from Isa. lxiii. 9:

"Ye have seen (said God to the children of Israel) how I bare you on eagles wings, and brought you unto, myself." The Lord's portion is his people, Jacob

is the lot of his inheritance. He found kim in a desart land, and in the waste howling wilderness; he led him about, he instructed him, he kept him as the apple of his eye. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings, so the Lord alone did lead him, and there was no strange: God with him.' What a fine description of 'the tender care of Jehovah towards his people! The maternal eagle perceiving that her young ones are in danger from 4K

VOL. XI.

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an enemy, is anxious to preserve them; she flutters over her nest, thus exciting

them to fly by her example; but the nestlings are not sufficiently fledged for flight. What then will she do? will she forsake her helpless brood, and leave them all exposed to the merciless foe? No, finding that they cannot by their own strength avoid the danger which threatens them, -she takes them upon her wide-spread wings and bears them away to some place of safety. Thus the Almighty secures his people from the cruel designs of all their potent and inveterate adversaries. O, ye persecuted and tempted saints, fear not! While the eternal God can afford you support and protection, you shall not perish. He will bear you as on eagles wings' to the world of perfect and everlasting felictiy."-Pp. 203, 204.

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In Sermon III., "The Christian's Desire of Heaven," is some appearance of argument in favour of an intermediate state of conscious existence between death and the resurrection; and this is almost the only passage we have observed in which there is any argument: the preacher has stated scriptural proofs in favour of the popupretty strongly and tolerably well the lar scheme. He concludes with repelling the interpretation put by the Materialists on our Lord's address to the penitent malefactor; and finishes with this burst of fanaticism and intolerance, which, we are happy to remark, is not countenanced by any similar passage in the volume :

"in this way is Scripture tortured and distorted, with a view to make human souls sleep. One wonders that the wrath of God sleeps that it is not roused to resent such daring insolence in presumptuous man."-P. 59.

Apostrophe is a favourite figure with is something ludicrous in the followthe preacher of the Tabernacle-there ing use of it, S. III. p. 73:

"Precions Bible! I love thee, because from thee I have received direction in

many difficulties, &c. &c, TABERNACLE, I love thee, because within thee I have often enjoyed the presence of my muchloved Saviour; here have I beheld his goings, &c."

The Sermons are fourteen in number, but it is observable that there is not one on a practical subject. This may be mentioned as another feature

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Poetry. To the Memory of the Rev. Jeremiah Joyce.

of modern "Evangelical" preaching;
which is indeed explained to be preach-
ing up the DOCTRINES of grace.
"Ho-
liness" is insisted on in several of these
Discourses, as we suppose it is in most
discourses bearing the Tabernacle stamp,
the mint mark of orthodoxy; but we
fear the common people would not
understand by this term, "doing justly
and loving mercy." It imports some-
thing done for them, rather than any
thing which they are to do. We shall
not, however, here borrow the lan-
guage of the alarmists on the subject of
the anti-moral teachers, partly because
we believe that it is commonly unjust,
and therefore mischievous, but princi-
pally because Mr. John Hyatt has not
provoked censure by a single remark
or expression, that we have met, in
disparagement of good works and mo-
ral worth.

These Sermons considered as the official homilies of the Tabernacle or "Evangelical" party, present us with the idea of a sect not far advanced in knowledge and refinement; they can be relished only by persons of little inquiry and of mediocrity of talent.

on Wednesday, June 5, 1816, before
the Friends and Supporters of the
Unitarian Fund. By W. Broad-
bent, Minister of the Unitarian
Chapel at Warrington. 12mo.
pp. 36. Hunter and Eaton.
T seems strange that amongst such

as the truth of Divine revelation, there should be any division of opinion with regard to the duty of avowing it openly and promoting it to the furthest possible extent. Such division of opinion however exists, though it is lessening daily; and Mr. Broadbent's Sermon will, we trust, increase the number, already great, of those that think that to hinder the truth when it may be furthered, is a species of unrighteousness.”

Mr. Broadbent argues the subject coolly and charitably, and we see not how the argument can be opposed by such as admit the truth of Christianity. If divine truth be revealed, it must be esteemed of supreme importance to the happiness of mankind, and nei ther piety nor benevolence can allow us to be indifferent to its success. The same principles that in former times made martyrs, will at all times form zealous proselytes.

ART. VI.-An Open and Fearless
Avowal of the Unitarian Doctrine Re-
commended and Enforced. A Ser-
mon preached at the Unitarian
Chapel in Artillery Lane, London, lation and Note.

* Rom. i. 18. See Wakefield's Trans

POETRY.

Inscription on a Tombstone in Cheshunt
Church-Yard.

THIS STONE

IS ERECTED IN MEMORY OF THE REV. JEREMIAH JOYCE, Who was Born Feb. 24, 1763,

And Died June 21, 1816.

Ye who in solemn contemplation tread
These precincts, sacred to the silent dead,
Pause, and with rev'rence mark the spot,
where rest

HIS cold remains, who erst, with daunt-
less breast,

Whilst Friendship's joys expansive and sincere,

And bliss domestie crown'd each passing year,

Swift flew the bolt that sped him to the tomb:

But check the bursting tear that mourns
his doom.

The task perform'd to humble mortals giv❜n,
A sudden death's the easiest way to
Heav'n.

From the Portugueze of Bocage.

When midst the busy world I found me

Firm in his Country's and in Freedom's Eagerly I look'd around me

cause,

Brav'd the dread peril of perverted laws.

Though bold, yet gentle, his well cultured

mind

Glowed with a generous love of human kind.

For a silent couch and a peaceful home; But alas! I look'd in vain-where'er turned, but tumult and toil were

I

there

So I smiled contempt and I sought the
Tomb.
A.

Poetry. The Philosophy of Evil.

From the Italian of Pellegrino Gaudenzi.

Brightest of spirits! proudly thron'd on high

Midst the gold flames that flash from

star and sun,

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It was when dark November frown'd;-
Country and town alike were dreary;
Nothing was smiling all around,
Nought within cheary.

"Oh! for some pure æthereal sphere,

"To which no dregs of matter cling, "Where flows serene th' all-perfect year. "From mind's pure spring."

It might not be a Form I view

Stern was his front, and fierce his eye;
His robe mix'd of November's hue,
On crimson dye.

Clamour, and Rage, and trembling Fear,
In grim wild state before him go;
And in his hand he couch'd a spear,
As towards some foe.

"Sing not to me," he cried, "of loves ;

"Sigh not to me in Pity's strains ; "Nor think to lure me to the groves, "To pipe with swains.

"Different my joys-I traverse earth, "I range thro' air, I pierce the sea ; And every creature by its birth,' "Is bound to me.

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"Birds, fishes, yielding to my laws, "Prey upon life.

"Have you not heard in distant wood,

"How greedy beasts pursue their way? "By turns, each drinks some creature's blood,

"By turns the prey.

"Have you not mark'd the busy world,

"Where reason forms its wisest plan? "How man, by furious passions whirl'd, "Preys upon man?

"Tis mine-I stir the active thought,

"I rouse the passions, urge the deed; "And there I feast, where thousands fought,

"And thousands bleed.

"'Midst storms and fires I sit and sing, "Most pleas'd where least I see of form;

"I sail upon the whirlwind's wing, "And guide the storm.

"When Etna belches flame around,

"I gaze and gaze with greedy eye, "Where cities, late with plenty crown'd, "In ruins lie.

"Does ocean rave? I look and think

"Unruffled on the sounding shore, "And rise with joy, as thousands sink, "To rise no more.

"Do earthquakes growl beneath the land?

"I wait expectant of the sight; "And grow, as earth's wide jaws expand,

"Wild with delight.

"Of life their babes when Hindoos spoil, "The pious deed I loud proclaim, "And of their widow's funeral pile,

"I light the flame.

" "Tis mine-all mine-I boast the deeds

"And call myself the friend of man"Tis mine- and see! the work proceeds

" "Tis nature's plan.

"On man what crowding ills attend! "See how creation pants for room! "Ah! wretch-I haste, that wretch's friend,

"To build his tomb."*

The Persian Magi held two princi ples, one the author of good, the other of evil; the latter was called Arimanes. This personage is called in the Chaldaic oracles by different names, Hecate, CλarInμa nanns vans, Demon; other bar

OBITUARY.

Died, Sept. 9, at her house, in Sidmouth, Mrs. ELIZABETH CARSLAKE, the eldest sister of John Carslake, Esq. of the same place, whose death we recorded fourteen months ago [X. 522.] She had completed the 78th year of her age, and for some time past had been evidently in a declining state. She had a large circle of relatives and friends, and was deservedly esteemed by them. She was a steady Dissenter, but had not the smallest dislike to any who conscientiously differed from her: the liberty she claimed for herself in religious matters, she freely accorded to others. She was entitled to still higher praise than this: her faith was practical, as well as liberal, it led to, good works. She was well aware that the mere calling of Christ Lord was

not sufficient to prove her his true dis ciple, and to fit her for that eternal life which he is appointed to bestow. This venerable and amiable womani supported through the whole of her long life, a blameless and lovely character. She was placed by Providence in very favourable circumstances, and she was neither insensible of the advantages she enjoyed; nor an unfaithful steward of them. Her friendship was not lightly given; but when once imparted, it was steady and durable, nothing but worthlessness of character could shake her attachment. Her virtues were all of the mild and unobtrusive kind: her mind was serious, but not at all gloomy. Her natural temper was good, and the views she entertained of the paternal character of the Almighty, and of the wisdom barous names, as it is there expressed, and goodness of all his dispensations, are given it by God. The Indian mytho led her to acquiesce in all his appointlogy paints it under different forms, more ments and satisfied her that every thing particularly as Seera. By the northern was tending to good. The great nations it was called Surtur, who is de- Christian doctrines of a resurrection scribed in the Edda as making war upon from the dead, a future re-union with Odin. In the Funeral Song of Hacon, it her beloved relatives and friends, and appears as the wolf Fenris, chained now, an intercourse with all the virtuous of but who will break loose hereafter, and destroy the world. In the Greek and mankind in the kingdom of their Roman poets, particularly Ovid and Clau- common Father, were frequently the dian, it is conspicuous in the Battle of the subject of her thoughts and conversaGiants against Jupiter, and has thence tion. These doctrines gave her high passed into the poetry of Milton. Pindar,, delight, and no wonder that they after describing the confinement of these should, they are full of consolation, Giants in Etna, represesents them as and fitted to cheer and support in all belching out streams of fire. (Pyth. 1.) the calamities and decays of mortality. απλάτες πυρος αγνόταται παγαι. Like her aged and good brother, she Mars is made by Homer a fierce malicious was eminently a child of peace, and being, destructive to men and delighting nothing upon earth gave her so much in blood, satisfaction, as when she witnessed a just and peaceful temper in those about her. Her life being thus goodness, it was in the natural order of things that her end should be peace. "Mark the perfect man," says the Psalmist," and behold the upright. for the end of that man is peace." This was fully verified in the subject of this account. Her last illness was not very long, nor was it very pain.. ful; she retained her senses to the last. About an hour and half before her death she swallowed a little milk, and then gradually, and tranquilly, resigned herself to the sleep of death. "Blessed are the dead who die in the Lord."

Αρες, Άρες, βροτολοιγε, μιαιφόνες

IL. lib. v.

In the sacred writings of the Jews, also, this principle appears, and is called Nakas, a serpent, (Gen. iii. 1.) and on this the Christian doctrine is founded. It seems to be, and thus it is explained by many critics, the principle of evil, as personified in the philosophy of the East. And it is remarkable, that in Persia both

the principles were personified under the symbol of two serpents contending for the

MUNDANE EGG.

In the above poem no allusion is made to the origin of evil, it only admits its existence, and accords with that philosophy, which supposes it a necessary part of the present system, and that partial evil may be universal good.

B

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