Messiah. Mr. N., however, does not sufficiently explain what is meant by this Coming; which he ought to have done, since Christ even in his ministry speaks of and refers to it as a thing or event which was to happen in a short space of time: but we may expect that this will be hereafter accomplished; since, though the volume before us has been composed (as we are informed at the conclusion) under uncommon infirmity and personal affliction,' the author purposes, if he should meet with encouragement, to publish an additional volume. On this intimation, it is our duty to observe that, if it be natural for men of reflection to beguile painful moments by composition, they should reflect, before they print, that to dilate their discussion is not the way to satisfy their readers. Mr. Nisbett might have greatly compressed his matter, without the smallest detriment to his doctrine. Art. 17. An Essay on the Sign of the Prophet Jonah: intended to remove the Deistical Objection concerning the Time of our Saviour's Burial: by attempting to prove that the Prediction relates to the Duration of his Ministry upon Earth. By Isaac James. With a Letter to a Friend on Rev. xxii. 6-12. intended to shew that it was not Jesus Christ who forbade John to worship him. 8vo. Is. 6d. Button. 1802. Those expressions in the discourses of Christ, which unequivocally refer to the duration of his interment, are with little difficulty reconcileable with the fact: but, if Matt. xii. 38-40. be supposed (as it generally is) to allude to the same event, objections of a formidable magnitude occur. The words In three days, or within (for thus μετά, rendered after, may as well be translated) three days, do not imply the full completion of three natural days; but "three days and three nights" can signify nothing less. Hence, in the passage here dis cussed by Mr. James, he contends that our Saviour did not refer to his death and resurrection, and propose to specify the exact time which was to elapse between the one and the other, but that, in pointing out the Sign of Jonah to the Pharisees, he alluded to the duration of his public ministry. By three days and three nights, he supposes Christ to have meant three years; astronomically observing (that which was not known in our Saviour's time) that at the pole there is but one day and one night in a year. By the heart of the earth, he understands Palestine: adducing various quotations to prove that it has been thus esteemed, in one of which, it is piously remarked that, as "the world is a round table, it was fitting that the Gospel, that great dish for men's souls, should be set in the midst of the board (Judæa), that all the guests round about may equally reach at it." Not satisfied with such reasons, Mr. James thinks that Palestine may be regarded as the heart of the earth, because it was central to the four great monarchies; and because thence, as from the heart, divine knowlege Bowed to the other parts of the globe. Some pains have been taken to support the hypothesis exhibited in these pages; and, if it does not produce full conviction, it is at least ingenious. Mr. James is less successful in his letter than in his essay. Art. 18. A Charge delivered to the Clergy of the Diocese of Durham, at the ordinary Visitation of that Diocese in July 1801. Shute, Bishop of Durham. 4to. Payne, &c. 1802. By Modern Modern episcopal Charges have embraced political as well as religious considerations; and the peculiar circumstances of the times have been thought to demand this line of conduct from their right reverend authors. The respectable writer of the present discourse has conformed to the usual practice: but his reflections respecting politics are very concise, and the substance of his address to his clergy is truly serious and apostolical. We coincide in opinion with this elevated and universally esteemed ecclesiastic, that to popery must in a great degree be attributed the origin of that revolutionary spirit, which has gone so far towards the subversion of the ancient establishments of religion and civil government:' but we were surprized that, after having assigned so obvious and efficient a cause for the effects which have taken place in France, he should advert to the doubtful (and, if true, impotent) circumstance of a conspiracy to overturn altars and thrones. The Bishop of Durham very justly observes, (and we wish that the remark had its due weight in all countries where Christianity is professed,) that the maintenance of opinions unfounded on the authority of the Gospel has given occasion to some minds to reject its most valuable evidenc. This was no doubt the source of Deism in France. It was not because their minds were naturally averse to religion,' as the Bishop supposes, (for there are no minds, we believe, of this description,) but because the doctrines, which they were called to swallow as parts of Christian Faith, outrage all sense and reason, that the majority of men of education and reflection in France professed themselves infidels. When the corruptions of Christianity are pronounced by its very ministers to be parts of its essence, we must pity rather than condemn those who are seduced into error. Nothing can be more consistent with the functions of a Christian Bp., than the advice which Dr. Barrington here offers to his Clergy, to lead their congregations to the cultivation of spiritual religion; which he defines to be a sincere devotion of the mind to God, humble resignation to all his dispensations, and an universal and unvaried obedience to his will.' He inculcates on the ministers of a spiritual religion, their professional obligations to an exemplary and holy life; and he explains to the candidate for orders, the bent of mind which, in his situation, he may fairly consider as a motion of the Spirit. If (says he) the candidate for orders be influenced by a clear and determined disposition to do all the good in his power, by an earnest wish to promote the interest of Christianity, a zealous hope of rendering his conduct in the ministry, by his purity and usefulness, conducive to the glory of God, and the edification of his Church; if such be his disposition, he may justly consider himself as called to the ministry by the Holy Spirit. This is a liberal and intelligible explanation; making the phrase being moved by the Spirit to mean no more than acting under a strong sense of rectitude and duty.-Some of the Quakers, we believe, understand no more by this favourite expression. If we cannot admire the Bishop's criticism in his note at p. 6, nor assent to the justness of his representing (p. 15) faith as the end of all religion; we highly applaud the general spirit and tendency of this episcopal exhortation. Art. Art. 19. Thoughts on the Residence of the Clergy, and on the Provisions of the Statute of the Twenty first Year of Henry VIII. c. 13. By John Sturges, LL.D. Chancellor of the Diocese of Winchester. 8vo. 2s. Cadell jun. and Davies. 1802. Art. 20. Observations on Dr. Sturges's Pamphlet, respecting NonResidence of the Clergy, in a Letter to Mr. Baron Maseres. 8vo. 28. Hatchard. As Dr. S. has neatly recapitulated the argument of his pamphlet, we shall first exhibit his summary, and then subjoin our own remarks, as well as notice those of his observer: By the foregoing observations I have endeavoured to shewThat the residence of the clergy is in itself highly expedient and proper to be enforced, but that there are many cases, in which this rule will admit of exceptions-that these cases should be specified by law as far as they can, but that many of them must depend on circumstances, which cannot be so specified, and are proper to be determined only by the discretion of some superior-that the bishop or ordinary is the superior, on whom such discretionary power would naturally devolve-That the statute of Henry VIII. enfor cing residence is a harsh law, severe in its penalties, and unequal in its operation, and less applicable to the present times than to those in which it was enacted-That the other provisions of the same statute against taking to farm and buying and selling, are carried to an unreasonable extent, and would interfere (if put rigorously in force) with the common rights of clerical owners in the management of their ecclesiastical, as well as of their private property-and that it is ill-suited to many forms of property in the present times That. the whole statute has in a great measure become obsolete and lain long dormant, but that its revival at the present time appears to have produced already much inconvenience and hardship, and will produce still more, if its operation be continued-And, that it is therefore become a fit, and almost necessary, subject for the interposition of the legislature, to repeal or to amend it.' In this view of the subject, Dr. S. evinces a considerable degree of judgment and experience: but he is rather the mild apologist and advocate for the non-resident clergy, than the serious investigator of the duties which are imposed on them by their spiritual engagements. While, in the mere abstract view of the question, he allows that residence ought to be enforced, he contends for such exceptions, in addition to those made by the statute of 21 Henry VIII. c. 3.; and complains so heavily both of its harshness and of the rigor with which it has been lately enforced, that it seems as if he secretly wished to persuade the reader to regard the statute above mentioned as honoured in the breach than in the observance." He undoubtedly does not mean this: but, in pleading the cause of his non-resident brethren, he certainly attends more to the convenience of the clergy than to the moral and religious benefit of their parishes. 66 more The author of the Observations combats Dr. S. on this ground. He reminds the Doctor that a parochial benefice is not an uncondi tional freehold ;-that the station of a parochia! incumbent is his parish and that we need not, from motives of policy, relax the REV. MARCH, 1802. Y law law which requires the clergyman to live on his cure, since the en forcement of parochial residence never will exclude from the service of the church, any one man, who shall be worthy of admission into it.' He would contract the extent of lay patronage. If it should be thought proper to make exceptions in behalf of the poor clergy, the Observer is of opinion that these exceptionsought to be clearly specified by law; and he strongly reprobates Dr. S.'s advice, to leave the enforcement of residence to the judicial dis. cretion of the Bishops; wisely remarking that judicial discretion is an abomination.' 1. We have placed these pamphlets together, because we wish them both to be perused by those to whom the subject is interesting. Both are written in a gentlemanly style, and deserve attention. If residence be enforced by any mulct, it should not be through the medium of informers, but of the vestry of the parish which is deserted by its legal spiritual guide. It should also be decided how far the circumstance of a curate being accepted by the bishop, and approved by the parish, may exonerate the rector or vicar from regular resi dence. Where a parish suffers no injury, it ought not to complain. Art. 21. BLAGDON CONTROVERSY. Animadversions on the Curate of Blagdon's three Publi cations, &c. (See our late Reviews.) 8vo. 2 S. Hatchard. 1802. One of the later disputants in this paper-contest predicted that the breach might remain unclosed as long as the ever-memorable war of Troy; and, truly, we now begin to dread the fulfilment of his prophecy. Here comes forth a formidable champion on the side of the celebrated Lady whose fame has been so freely canvassed, in the course of this unfortunate war of embittered words; and he comes forth armed at all points, and breathing the most determined vengeance against the hapless curate of Blagdon, who has dared to re-kindle the flames of discord, which were thought and hoped to have been happily extinguished by his undisturbed return to the situation from which he had been so unfortunately removed. : This fresh combatant attacks Mr. Bere with--we had almost said, ferocity, as well as with the utmost contempt and ridicule; and we should, on this account, perhaps, have passed over his acrimonious performance with only a glance of disapprobation but we are prevented from contenting ourselves with so slight a notice of his animadversions, by a due consideration of his merit and talents as a writer, which must be allowed by critical justice; at the same time that we shall ever condemn all appearance of literary scurrility among gentlemen, who ought never to lose sight of the respect which is due to liberality and good manners. Many facts are brought forwards in this pamphlet, which will not fail to attract the attention of those readers who take any interest in the causes or consequences of this very peculiar controversy. The present writer's principal aim seems to be the defence of Mrs. More from the imputation of having, whether through design or inadvertency, taken any steps in favour of Methodism. 7 Art. Art. 22. [More Combatants!] Illustrations of Falsehoods contained in Mr. Spencer's late Publication. By the Rev. Thomas Drewitt. 8vo. pp. 16. Cadell jun. and Davies. In very serious and becoming language, Mr. Drewitt defends not only his own character, but that of the established clergy in general, against those remarks in Mr. Spencer's pamphlet *, which he deems altogether unfounded and injurious. He justly laments the long continuance of the Blagdon contest; and therefore, with perfect consistency, he has confined this his own part in the warfare to as narrow a compass as seemed compatible with his very reasonable pur pose of self-defence, and the vindication of the truly venerable order of men to which he has the honour of belonging. Art. 23. Elucidations of Character. Occasioned by a Letter from The Blagdon warfare seems among now to have extended its fury the adherents to those who have been considered as principals in the dispute. Mr. Boak sustains his part in the operations against Mr. Bere and his partizans, with considerable force; and he appears to have defended himself against the attacks of Mr. Lewis and Mr. Spencer with good success: on Mr. Bere he is also particularly severe, in point of language. 8vo. pp. 16. An Alterative Epistle addressed to Edward Spencer, ApoArt. 24. thecary. By Lieutenant Charles Pettinger. Hurst. 1802. This terrific man of war seems to have intruded himself into a contest in which his friends, we suppose, will be surprized to see him engaged. He assails the apothecary of Wells with fire and sword, hell and furies! death and destruction! Adad! we do not like such outrageous proceedings, and we will therefore have nothing more to say to him! Fighting, as the man says in the play, is his trade :-but it is not ours; and there is no knowing where Mr. Pettinger may turn his arms next, now that he is unemployed against foreign foes. MATHEMATICS, &c. Art. 25. The Principles of Bridges: containing the Mathematical * See our last month's Review, Cat. + See our last Review, p. 203. Y 2 project |