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ready gone. The triumphs of the doctrine of the Trinity in former days must be looked for, at first among the speculating and trifling Greeks, and afterwards in the darkness of the middle ages, when none but the Priests knew how to read. As soon as the light fairly broke forth again, and the Bible was no longer a prohibited book, the doctrine of the strict Unity of God was again acknowledged and defended. It was but little known where the minds of men were enchained by tyranny, but under the comparative freedom of Poland it shone with a glory which has not yet passed away. It found its way into Holland and England, and numbered among its defenders, not only the learned and the wise, but the poor and simple minded man, who had no treasure but his Bible. At this moment, it is spreading not only here and in England, but throughout Europe. News have come to us from Transylvania, Switzerland, Germany, France, nay, even Spain, the land of the martyred Servetus; and in our own country which liberty and general intelligence have prepared for its reception, it is every year extending its influence wider and wider.

Jamēs. But is it not among the learned and speculative merely that it spreads ? Do men of common sense and unsophisticated minds adopt it to any extent? Is it the doctrine which such men would, of themselves, find in the Bible ?

William. I might refer you in answer to an account given in a late letter from England, of unlettered manufacturers there walking thirty miles to attend an aniversary meeting, of their eager desire to hear, and the intense interest with which they drank in the remarks of the speakers the occasion; or I might point you to the Christian denomination,' widely scattered through this State and the whole Western and Southern country, who fouud the doctrine in question in their Bibles, when no one had hinted to them its existence there. But I put the question to yourself and ask if a plain, unlettered man, reading of the birth and life and death of Jesus for the first time, would say that he was God?' pp. 35, 36,

The dialogue is written in a plain, popular, and animated style, and contains some passages, of genuine eloquence.

6 TRADITIONS OF PALESTINE.'

A little volume, with this title, was published in London the last year, edited by Harriet Martineau.' Through the kindness of a friend we have enjoyed the perusal of it, and are desirous that it should be reprinted in this country. The idea of the work is excellent, and we wonder that it has not been adopted by Englislı writers. We do not remember to have seen before in our own language a work of similar purpose. The writer endeavors, by the aid of imagination employing the materials, which her acquaintance with the evangelical narratives, and her knowledge of Jewish opinions, manners and customs, and also of the geographical features of Palestine, had furnished her, to present a picture of the effects that, probably, were the immediate or contemporaneous attendants on the ministry of Jesus Christ—on his preaching, his miracles, and his habits of life. This purpose is executed in a series of tales, connected with one another somewhat after the manner of a continuous story, yet without so close dependence, as to prevent the completeness of each. The excitement produced by the fame of Jesus, as it penetrated the hills, and spread itself over the vallies of Galilee; the conflicts of doubt and hope in the same mind, as it sought for an answer to the inquiry that was on so many lips, and in so many anxious hearts,—' is this he that should come, or look we for another'; the domestic differences that were enkindled, as the child believed on him, whom the parent pronounced to be an impostor ; the wonder, joy and grat

itude, that followed the exercise of the Messiah's miraculous power; the admiration and delight which swelled the leper's bosom when even he was restored at the word of them whom Christ' sent before his face '; the opposite sentiments that pervaded the crowds assembled in Jerusalem ; the anguish of the mother of Jesus, when she found her hopes nailed to his cross; the doubts of the disciples; their final triumph over scepticism and fear; the constancy of the martyr; and finally the mingled feelings of grief and faith, that rushed over the minds of the Christians, as they beheld the fulfilment of the prophecies that announced the desolation of the holy city,—are pourtrayed with considerable skill, and with a judgment that avoided whatever might qualify the effect by the introduction of any thing improper or offensive. The author has been particularly judicious in forbearing to introduce the Saviour into the scenes which she sketches. It would have been a fatal mistake, to have attempted to bring him forward amidst fictitious incidents. We recoil from the temerity of the writer, who ventures to throw the garb of fiction around the person of Washington : infinitely more rash would it be to disturb the sanctity in which the character of our Lord is embalmed in our souls, by inventing circumstances or speeches for its exhibition. Miss Martineau has once or twice brought the reader into the presence of the teacher, but there has wisely dropped her pen.

It will be seen that we think well of the book; but we do not esteem it perfect, or faultless. As a pleasant and useful book, we cordially recommend it to the attention of publishers and readers.

After going

through its pages, the Evangelists will be studied with new delight, as the Christian will have learnt how to invest their brief and simple recital with the interest of those external circumstances both of nature and of society, which must have surrounded and affected, and often produced the events and discourses, that make up the Gospels.

CORRECTION OF MISTATEMENTS RESPECTING THE THE

OLOGICAL SCHOO0L AT CAMBRIDGE, AND THE LATE PROCEEDINGS OF THE OVERSEERS OF HARVARD UNI

VERSITY.

Notwithstanding the various mistatements, which, ignorantly or wilfully, have been circulated upon this subject, our readers will readily excuse our not entering into a full discussion of it. Neither our limits nor our inclination will permit it. But in addition to the simple facts, which have been recently given* as to the history of this school, its connexion, from its very foundation, with the college, and the late proceedings of the Overseers in regard to it, we will just here advert to a few points, which, however clearly they have been stated, seem to be perpetually misunderstood.

And first, it has often been asserted, that Mr. Hollis, the founder of the Divinity professorship, was Orthodox, and intended an Orthodox professorship.

* See Christian Register, Feb. 19.

But even admitting this to the fullest extent, which by no means is necessary, were not the founders of the Cambridge and Oxford Universities, those munificent endowments, Roman Catholics? And what else did they design but Roman Catholic seminaries? Yet who doubts, that the Reformers were right in making them Protestant; or that the founders themselves, if now living, would bless them for the change?

But how are the intentions of Mr Hollis to be ascertained ? Clearly by his recorded sentiments and acts. In establishing, then, this professorship, he consulted with six of his friends, worthy pastors,' says he, 'of churches here.' Among these, (to say nothing at present, of Mr Neal,) were Drs William Harris, Moses Lowman, and especially Jeremiah Hunt, whose ministry Mr Hollis attended for many years; of whose church he was a deacon ; who was his confidential friend and adviser, and for whose opinions and character he expresses the highest respect. Now these three clergymen were acknowledged Unitarians; or, at least, they were decided and active advocates of religious liberty.*

But whatever may have been Mr Hollis' private speculations, there can be no question of his enlarged and catholic spirit. This is evident,' says the writer of the article, to which we refer," from his whole history; from the character of the men, whose society he courted and preferred; from his conduct in regard to his own minister, and from his various letters.

But the most satisfactory proof of his liberality is to

* See for very particular and satisfactory evidence of the truth of these statements, the Christian Examiner for Sept. 1829.

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