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to Dr. Henderson's examination of the Turkish New Testament, that, on the scale exhibited in the Appeal, it had only extended to three books. This the Proessor seems to think is at variance with our remark, that he, Dr. H. apprears to have read nearly the whole; and by way of fixing on us the charge of inconsistency, he quotes Dr. Henderson's words from the postscript to his Appeal, which are these, "Some of the books of the New Testament, as contained in this translation, I have never read." We really do wish that the learned Professor had demonstrated to us the supposed inconsistency between the parts of this statement. Surely he does not need to be informed, that it is one thing to read a book through so as to discover that it abounds either with beauties or deformities, and another to produce a critical analysis of it. Besides, we only said, Dr. H. appears to have read nearly the whole; and his own words, which the Professor quotes, "versus," Dr. H. and ourselves are, "SOME of the books," &c. Now we would ask, whether it be not possible for a person to read nearly the whole of the books of the New Testament, and yet to leave some of them unread?
We can assure Professor Lee we carefully read the Appeal through, before we wrote a word respecting it; and that we even saw, as clearly as we do now, the passage in question; nay, that it was that very passage that led us to throw in the expression," that is to say, on the scale exhibited in the Appeal," and the ground of what follows in connection with this, we beg leave to point out to the Professor in case even he should have overlooked it; he will find it in close connection with the very same passage to which he has called our attention. Dr. H. says, p. 64. of the P.S." Nor have I exhausted what the volume exhibits of a similar stamp with that which has been developed in the course of the preceding pages." Does not this clearly imply that Dr. Henderson's reading in this version of the New Testament, had been carried beyond the passages on which he directly animadverts? and notwithstanding all the Professor has said, and notwithstanding all he can say, it will still remain true, that Dr. H. may have read nearly the whole of Ali Bey's Version of the Turkish New Testament, while his examination of it; "that is to say,
on the scale exhibited in the Appeal, extended only to three books."
And here we leave the matter, to use the Professor's own words to us, "with his own conscience;" reminding him that after another reading of the article with which he seems so highly offended, we do not see in it one sentiment which we could wish cancelled: and that we still do think Ali Bey's version one that would disgrace the merest novice in oriental literature; one in which the divine simplicity of the dictates of the Holy Spirit is sacrificed at the altar of Mahommedan bombast; and, in which, the very soul of the Christian religion is reduced to the vapid dregs of Islamism.
4 Sermon on the Death of Byron. By a LAYMAN. London: Longman and Co. pp. 36. 1824.
We suppose that the author of this Sermon must have somewhere met with Robert Robinson's Village Discourse on the text, Ye may all prophesy one by one; and having imbibed his sentiment, that those who understand christianity may teach it, resolved to attempt an improvement of the death of the leading genius of the age. We can tell him, however, that poor Robinson was considered heterodox, and this, we suspect, was accounted one of his errors. The Layman must expect that the clergy will not be pleased with his assumption of their office, because it may lead his readers to imagine, that others can preach besides those who have been liberally educated, and are as liberally paid for it.
We have read this Sermon with some
degree of pleasure; the object of the writer has evidently been to do good. From the text, 2 Sam. iii. 38. the Layman proposes, I. To consider the certainty of death; II. To make some remarks on the unwillingness generally prevalent among men, to make the event of death a subject of serious concern, as it respects themselves. III. To suggest a few considerations arising from the event of Byron's death; and IV. To consider the duties and responsibilities of individuals occupying elevated stations in society, and more especially such as are distinguished by superior mental endowments. We do not see that all these subjects rise na
turally out of the text; but they are well discussed, and the appropriate observations of the Layman, are very superior to many we have seen published by Clergymen.
From one or two remarks in the course of the Sermon, we suspect that its author has studied in the Arminian school; but there is nothing that materially opposes the scripture doctrine of the way of salvation. We are pleased with the desire that seems to pervade the hearts of the reflecting part of the public, to prevent the mischief that the circulation of works, like those of Byron, might
do, and we cordially wish success to every well meant attempt to accomplish the object. We have not room for extracts, but wish the publication of our author success, and shall have no objection to read his future sermons even though they may never have been preached.
By the way, Mr. B. has given an anecdote of the late Emperor of France, in p. 8, of his Sermon, which is new to us, and which we think must be apochryphal. At any rate, if true, it is so daringly impious that we shall for ever cease to wonder at his downfal.
Religious and Literary Intelligence.
June 23. On Wednesday morning, the first of the Annual Sermons was preached at Great Queen-Street Chapel, by the Rev. Christopher Anderson, of Edinburgh.
The passage selected as the foundation of his discourse, was Matt. vi. 33. Seek first the kingdom of God, and his righteousness, and all these things shall be added unto you; and the object he proposed was, by an easy and natural accommodation of the subject, to delineate the principal features of that spirit, in the agents employed in promoting the kingdom of God, of the propagation of his gospel, which is essential to their success. He argued, that the little comparative success attending such efforts, both at home and abroad, was to be traced, not to the absence of miracles, but to the moral causes-and, in a great measure, to the influence of such feelings and principles in the agents themselves, as had a direct tendency to render their exertions abortive. He considered the requisite spirit to include-a sense of our personal unworthiness to be employed in the work of God-a deep impression of our collective inability to accomplish any thing whatever-self-abasement, self-denial, and self-annihilation-strong personal attachment among the respective agents -and a spirit of practical wisdom in behaviour, business, and government. After dwelling at length upon these particulars, he adverted more briefly to the advantages resulting from the presence and operation of this Spirit. Under its influence, he remarked, we shall be scrupulously and systematically watchful against a spirit of vanity and parade-we shall be guarded against the spirit of selfishness and mono
poly-and delivered from undue anxiety about pecuniary aid. The sermon was enriched throughont by a perpetual series of most appropriate scriptural illustrations, drawn, for the most part, from the conduct of our Lord towards his disciples and others while laying the foundation of his spiritual kingdom; and though extended to a length somewhat unusual, was listened to, by the numerous and respectable audience, with profound attention.
In the evening, at Surry Chapel, the Rev. Thomas Morgan of Birmingham, preached from Isa. xl. 9, O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringes t good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God. From which the preacher deducted two general ideas. 1. That the church of God has glad tidings to announce to a perishing world. 2. That it behoves her to give to those tidings the utmost degree of publicity. Under the former head he expatiated on the superior excellence of the gospel, especially as adapted to meet and remove the miseries of man; and under the latter, he remarked that-it was the will of Jesus Christ that the gospel should be preached among all nations-it devolves upon the church to execute this high commission-it is indescribably criminal not to use every exertion for this purpose-and finally, that one of the most efficient modes of performing this duty is in the encouragement and support of Missionary Societies.
RESOLUTIONS of the General Meeting, held on Thursday, June 24, 1824, at Great Queen-street Chapel: Benjamin Shaw, Esq. Treasurer to the Society, in the Chair:
1. On, the motion of the Rev. C. Anderson of Edinburgh, seconded by Alexander Haldane, Esq. of Hatcham House,
"That the report now read be adopted and circulated under the direction of the Committee; and that this Meeting gratefully acknowledges the continued protection of Divine Providence afforded to the Missionaries of the Society, and rejoices in the pleasing evidence furnished by the Report, that their labours have not been in vain."
II. On the motion of Joseph Butterworth, Esq. M. P. seconded by the Rev. Robert Winter, D.D.
"That the removal of some valuable Missionaries by death in the course of the last year, and the serious illness of others, calls for deep sympathy on the part of this Meeting; and for earnest and importunate prayer, that others may be raised up to occupy the vacant stations, and to carry the tidings of salvation where they have not hitherto been heard."
III. On the motion of the Rev. J. Kinghorn, seconded by the Rev. Stephen Sutton,
"That this Meeting, fully sensible that the general co-operation of the friends of the Society is essential to its prosperity and success, presents cordial thanks to those Ministers and other individuals, who have, in different ways, exerted themselves on its behalf; and trusts that increased efforts will be made in the year now commencing."
IV. Moved by the Rev. Professor Chase, from the United States, seconded by J. E. Gordon, Esq.
That the sincere thanks of this Meeting be presented to those Gentlemen by whom the affairs of the Society have been conducted during the past year-that the Treasurer and Secretary be requested to continue in their offices-that Mr. Beddome, Mr. John Danford, and Mr. Joseph Hanson, be the Auditors-and that the following be the list of the Committees for the year ensuing.
Rev. Christopher Anderson, Edinburgh. W. H. Angas, London, George Atkinson, Margate, George Barclay, Irving, Isaiah Birt, Birmingham, John Birt, Manchester, Thomas Blundell, Northampton, Thomas Coles, Bourton, F. A. Cox, Hackney, E. Clarke, Truro, T. C. Edmonds, Cam. bridge, Moses Fisher. Liverpool, William Giles, Chatham, W. Gray, Chipping Norton, Thomas Griffin, London, Robert Hall, Leicester, J. H. Hinton, Reading, James Hoby, London, Reynold Hogg, Kimbolton, Richard Horsey, Wellington, William Innes, Edinburgh, Joseph Ivimey, London, John Jarman, Nottingham, Joseph Kinghorn, Norwich, Thomas Morgan, Birmingham, William Nichols, Collingham, George Pritchard, London, Henry Page, Worcester, Thomas Roberts, Bristol, John Saffery, Salisbury, W. Steadman, D. D. Bradford, Micah Thomas, Abergavenny, James Upton, London, W. Winterbotham, Horsley, Messrs. G. F. Angas, Newcastle on Tyne. Gilbert Blight, London, William Burls,
London, Messrs John, Deakin, Birmingham, James Deakin, Glasgow, Joseph Dent, Milton, Richard Foster, Jun, Cambridge, W. B. Gurney, London, Joseph' Gutteridge, London, Joseph Hanson, Hammersmith, Thomas King, Birmingham, James Lomax, Nottingham, John Marshall, London, Thomas Potts, Birmingham, Samuel Slater, London, J. B. Wilson, Clapham.
Rev. Thomas Blundell, F. A. Cox. T. C. Edmonds, William Giles, William Gray, Thomas Griffin, J. H, Hinton. James Hoby, Joseph Ivimey, Joseph Kinghorn, George Pritchard, John Saffery, James Upton, W. Winterbotham, Messrs Gilbert Joseph Gutteridge, Joseph Hanson, John Blight, William Burls, W. B. Gurrey, Marshall, Samuel Slater.
Corresponding Committee. Rev. J. Acworth, Leeds, O. Clarke, Truro, E. Daniel, Luton, B. H. Draper, Southampton, R. Edminson, Bratton, John Geard, Hitchin, S. Green, Bluntisham, W. Groser, Maidstone, W. Hawkins, Weymouth, J. Hemming, Kimbolton. Mr. C. Hill, Scarborough, Rev. T. Horton, Devonport, J. Kershaw, Abingdon, S. Kilpin, Exeter, C. Larom, Sheffield, John Mack, Clipston. T. Middleditch, Biggleswade, C. T. Mileham, Portsea, James Millard, Lymington, W. H. Murch, Frome, J. Payne, Ipswich, R. Pengilly, Newcastle, Richard Price, Coate, H. Russel, Broughton. J. Singleton, Tiverton, Mr. T. Thompson, Newcastle under Line, Rev. T. Thonger, Hull, T. Tilly, Portsea, Rev. W. Tomlin, Chesham, T. Warters, Pershore, J. Wilkinson, Saffron Walden.'
V. On the motion of the Rev. F. A. Cox of Hackney, seconded by W. B. Gurney, Esq.
"That the best thanks of this Meeting be presented to the Trustees of this Chapel, and to the Rev. Rowland Hill, and the Trustees of Surry Chapel, for their kindness in permitting us to occupy their places of worship on the present occasion."
VI. On the motion of the Rev. John
Birt of Manchester, seconded by the Rev. Reynold Hogg of Kimbolton.
"That the next Annual Meeting of the Society be held in London, on Thursday, June 23, 1825."
VII. On the motion of Joseph Gutteridge, Esq. seconded by the Rev. William Newman, D. D.
"That the respectful acknowledgments of this Meeting are due, and are hereby presented to Benjamin Shaw, Esq. Treasurer, for his able conduct in the Chair this day."
BAPTIST IRISH SOCIETY.
THE Tenth Anniversary of this Society was held at the City of London Tavern, on Friday, June 25th. The Chair was taken by Joseph Butterworth, Esq. M.P. who opened the business of the day by observ
BAPTIST IRISH SOCIETY..
ing, that he was most particularly desirous of calling the attention of the company to the state of Ireland, having been himself remarkably struck by it during his visit to that country last year; he had visited their cabins, which were wretched in the extreme, and exhibited poverty in every form; their ignorance even exceeded their poverty. While this state of things existed, it was the duty of England to do all in its power to teach them morality; and, till the Scriptures were more largely disseminated among them, no material change for the better could be expected; there was a gentleman present, who had witnessed some of the awful scenes that had struck himself, of ignorance, he was almost going to say-of idolatry. In the county of Roscommon there was a holy well, to which the natives annually made a pilgrimage, to the number of 15,000 or more, for the purpose of tasting its waters, which they supposed to have the power of cleansing from all sins; and, after performing what they hold to be a religious rite, they passed the evening in riot and drunkenness. While such gross proceedings as these took place in that unhappy country, it became all Christians to do their utmost in disseminating the light of the Gospel.
After the Report had been read, the Rev. Mr. Evanson, of the Established Church, a native of Ireland, rose, and said, He felt additional satisfaction in moving that this Report be printed, as he was a native of that country to which their exertions were directed. It had been frequently stated, that at such meetings as the present, little less than calumny had been urged as to the state of Ireland; while he deprecated this system, however, he must express his detestation of that false delicacy, that induced speakers to gloss over the miseries of that country; it was not to be denied that a dreadful disease existed among the peasantry of that land; and he could bear such testimony as a nine years' residence in the county of Cork would afford, that the statements that had been made were in no degree incorrect. The Chairman had stated what he had seen, during bis visit to that island, and he himself had witnessed the same sort of pilgrimages, which, not even the most strenuous supporters of the Catholic Church could venture to pronounce as likely to improve the morality of the people. It was grateful to him to know that these exertions were principally directed towards those two counties, one of which was involved in the most Cimmerian darkness, and the other the hot-bed of sedition: he was even borne out in his remarks by that most pestilent and detestable work, called the Memoirs of Captain Rock, where it was stated, that the Irish priests did not allow the people to read the Scriptures, so that their only religion was Pastorini's Prophecies, and the Miracles of Prince Hohenlohe." The Rev. Gentleman concluded, by moving,
"That this Meeting, cordially approving of the Report which has now been read,
resolved, That it be adopted and circulated at the discretion of the Committee, as exhibiting, in some measure, the importance and efficacy of Scriptural Instruction in restoring to the afflicted kingdom of Ireland those moral and spiritual advantages which have followed the reformation in other parts of the United Empire.'
Rev. Mr. Morgan said that no doubt could remain of the dark state of Ireland, and of the cultivation necessary to render that wilderness beautiful and fruitful. India, twenty-five years ago, had been, like the fabled Upas, spreading poison around, but had now yielded to the immortal benefits of the tree of life which was planted on the banks of the Ganges; such he hoped would now be the state of Ireland, and that they might see, as in the Principality of Wales, the preacher mounted on his little pony, going from farmhouse to farm house, preaching the glad tidings of salvation. He most cordially seconded the Resolution.
Rev. Mr. Anderson observed, that the Resolution he held in his hand applied substantially to the Irish readers of the word of God: and when he considered what that word was, he felt uncommon pleasure in moving the Resolution. Idolatry almost covered the globe, and he even doubted whether Asiatic idolatry was so dreadful as European, that existed not only on the Continent but in Ireland; there was a material difference, however, between the sytem and its supportersPopery he abhorred, but papists he loved; and, having made this distinction, he frankly confessed that the system followed in Ireland appeared to him nothing less than idolatry of the worst description, for there the holy wafer was worshipped as the actual body of Christ, which, to him was worse than all the paganism of Jupiter, or the idols of Juggernant: if Paul had been so shocked at Athens, what would he he have been at Ireland? He moved,
"That this Meeting is increasingly convinced with the experience of every year, that no means under the blessing of God, is so well calculated to benefit the popu lation of Ireland, especially those adults who are unable to read, and who can speak only the Irish language, as the employment of Irish Scripture Readers; and, whilst it rejoices that the Divine blessing has already attended the labours of those who are thus engaged, recom mends that this mode of disseminating religious knowledge should be still more extensively employed, not doubting but that the liberality of the Christian public will readily meet any increased expen diture."
Mr. John Sydney Taylor, Barrister, rose to second the Resolution. The object of the Institution, whether tried by its own nature, or by the test of experiment, would be found productive of the most beneficial consequences; and what was that object? simply to convey a knowledge of the Scriptures to the most forlorn and illiterate of the Irish population,
through the most acceptable medium which was allowed to be their vernacular tongue. The principle was not new, it was only the application of it that was original, for it had previously been acted upon in other instances. It had been tried in Wales with effect, and it had, in the most important of our distant colonies, a salutary operation. In British India, no political movement-no triumph of the British arms, however splendid-had made any impression on the most degrading, cruel, and hideous system that had ever afflicted the heart. It was the spirit of religious instruction, conveyed to the heart of the Hindoo, through the medium of their native language, which inspired the just confidence, that terrors of barbarity began to abate, and that even the diabolical idol Juggernaut, surrounded as he was by his pale victims, and the ministers of vengeance and abomination, trembled to bis fall before the ark of the living God. Could it be possible that this mode of instruction could have such beneficial effects in our most remote dependencies, and not be conducive to the social and moral welfare of Ireland? The people of Wales were not less attached than the Irish to their native language, to those popular traditions, and to the recollections of their independence; yet, by instructing them in the Scriptures through the medium of their own tongue, they were not taught disaffection to the English Government-they were not induced to look back to the barbarous past with regret, but onward to an improving future with satisfaction, and they were drawn into a closer bond of affinity with their English brethren, by partaking of the habits and sympathies of a common civilization. When knowledge once disturbed the stagnation of ignorance, the impulse of curiosity, which was thereby excited, would break down the barrier of an imperfect and primitive language, and open for itself a way into the vast field of science, art, and intelligence, that opened on their expanding intellect. This excitement might be compared to a river poured upon a plain, that would give a channel for itself, and overcome every obstacle until it reached the ocean, and was lost in its expansiveness. But to teach the Scriptures to every people in the language of their respective country, was not more consistent with the dictates of human reason than in accordance with the Divine philosophy of the Gospel; when the Apostles received the gift of tongues, every man heard them preach in his own tongue the wonderful works of God. It was true, the miracle itself was temporary, and had ceased, but the reasons on which it was founded still subsisted, and was eternal: it was that reasonable principle which they were now applying to the moral exigencies of Ireland, and they made use of human virtue and confidence in Heaven as substitutes for miraculous interference. That portion of the Irish people who could read the scriptures in the English language, and were
willing to secure them, had the opportunity; and why should those perish in their state of moral and religious destitution, who were so circumstanced as to be inaccessible to the voice of intelligence, except through the language of their forefathers. A language could not be forcibly put out of existence-the very effort to do so would react and preserve it. To proscribe the language of a conquered people was to endear it the more to those who connected it with the melancholy recollection of their departed independence. It became valued for its adversity, and was valued for its very persecution. The first William, who was more of a warrior than a statesman, endeavoured by violent means to extirpate the English language. He banished it from his Court-he would have driven it from the city and the hamlet; he forbade it to be heard in the sanctuaries of justice, and he loaded all those who used it with every vexation of opprobrium and vassalage; and what was the result? Why, the dynasty of the Conqueror has long been extinct, and the language that he proscribed has become immortal. It was not, however, against any particular language that knowledge contended, it was not against the sign, but against the thing, signifiedit was against what was vicious in the mind, and depraved in the affections —it was against the errors of prejudice, and the abominations of ignorance; and, when those were corrected, whatever language human nature spoke, would be the voice of reason, and consistent with the will of its Creator. Of all the curses that could afflict a people, the greatest was ignorance; it was this evil influence that subjected the mind to a weakness that prostrated all its faculties, and to a violence that put it on a level with irrational nature. It was the parent of innumerable crimes, and the guardian of the sad mummeries of superstition; it exhausted the heart of every virtue-it withered the intellect of every power, except those which gave to the bad passions a degrading influence, or a savage ascendancy. It was this ignorance which the Gospel, in its mercy, commanded them to extirpate wherever it was found, whether it spread its pestilential influence over the wilds of Ireland, or the plantations of Demerara. What constituted the basis of the moral and political supremacy of England? It was knowledge-it was education-it was the progress of mind, which had kept on its serene and irresistible course, while many rival kingdoms of Europe were sunk in the apathy and debasement from which the ancestors of Englishmen emerged, at that glorious era, when they burst the shackles of ignorance, and the ruins of superstition fell around them. To diffuse the energy which knowledge conferred, through all parts of their empire, was to unite it in a bond of moral and intellectual relation more powerful than a legislative union, and to fill every part, from the centre to the extremities, with that invin