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attributes of Deity. No Jewish or Christian critic was ever presumptuous enough to hazard an opinion so derogatory to the honour and dignity of the true Jehovah. Why not suppose then that Jesus, in the passage under consideration, speaks in the name of his Father, or alludes, under another form, to the proverbial saying founded upon our text, which was invariably applied by the descendants of Abraham to Jehovah alone?"
Citations of such proverbial sayings, may certainly be discerned in the Christian Scriptures, even where no regular forms of quotation are perceived. We think, nevertheless, that there is a material difference between the text of Mr. Wallace's discourse and the memorable words of our Saviour," Where two or three," &c. In Exod. xx. 24, the Deity speaks of places used, whether statedly or occasionally, for divine worship: the language of Jesus, on the contrary, does not appear to describe an act of social praise or prayer, but rather the exercise of Christian discipline. We conjecture that Matt. xviii. 19, should be read in a parenthesis, and that the sense of ver. 20, is elucidated by that of verses 15, 16, 17, and especially of the eighteenth. Our Lord's subject, is the proper method of endeavouring to reclaim an offending brother. A private interview must first be sought; a private remonstrance be employed. Should an attempt of this nature have no success, two or three persons are to be taken as witnesses of the conversation which may pass between the complainant and the individual accused. When these overtures fail, the case must be submitted to public investigation. If the decision of the church, of the religious community of which the party is a member, be unheeded, excommunication must ensue. Jesus delegated to his immediate followers the authority which he himself possessed; and both his prerogatives and theirs were derived from his Father. The two or three gathered together in his name, are no other than the two or three witnesses, of whom
* P. 13.
+ See Marsh's Michaelis, &c. (1793,) 1. 200-246. But the subject seems to require still more attention than has hitherto been bestowed upon it.
he had previously spoken. On some occasions beside, the reason which he assigns for a specific precept or statement, is placed at the interval of a verse, or a few verses, from the command or the proposition. The phraseology and the sentiment of the Apos tle Paul in 1 Cor. v. 3, 4, 5, throw further and strong light on our exposition, which we submit to Mr. W. and to our other readers, not as indubitably, but as probably correct. If our view of these words of Christ be deemed erroneous, we confess that we would rather interpret them by John xiv. 16, 17, 18, than in the manner suggested by our author; and this, because evidence seems wanting, that the clauses "in my name," and "I am in the midst of them," have any reference to the Supreme Being.t. Throughout the remainder of his discourse, Mr. W. excellently illustrates Matt. xxviii. 20, and Ephes. i. 17, 20, 22, 23, gives a concise yet clear representation of the grounds on which the omnipresence of the Father" rests, deduces from the doctrine some valuable devotional and moral lessons, and applies it very pertinently and impressively to the occasion upon which his sermon was delivered.
When, in p. 23, he says, "the omnipresence of God must remain for ever inseparable from his omnipotence," he uses, we humbly suggest, an incorrect expression: for the words his omnipotence, we would read, "his universal agency." In the peroration the preacher speaks of certain buildings at Geneva as resounding with the doctrines" in the profession of which Servetus suffered." That city, indeed, does not appear to be any longer the head-quarters of Trinitarian and Calvinistic tenets: whether Christian Unitarianism (1 Tim. ii. 5,) be taught there, we are somewhat doubtful.
Mr. W. inscribes his discourse "to the Rev. James Hews Bransby, the affectionate tutor of his youth, and the kind friend of his maturer years." We lament that we were not sooner able to make it an article of our Review. N.
Compare Matt. xx. 16 with the 14th verse of that chapter, and Matt. vi. 12, 14, 15.
Let the scriptural inquirer consult Matt. xvi. 19; 2 Cor. xiii. 1.
ART. IV.-Reasons for Praise and Thanksgiving to God. A Sermon preached on the Opening of the Unitarian Chapel at Diss, in Norfolk, June 22, 1822. By Thomas Hunter. Madge, 8vo. pp. 40. 1822.
HE Unitarian congregation formerly assembling in the village of Palgrave, in Suffolk, have built a new chapel in the neighbouring town of Diss, in Norfolk. A pretty lithographic engraving of this commodious edifice is given as a frontispiece to this opening Sermon.
In the Sermon Mr. Madge expatiates with much feeling and energy upon the reasons for praise which appertain to creatures, to Christians, and to Unitarian Dissenters. His discourse aspires not to novelty, but though upon a common topic is exceedingly interesting. A vein of Christian piety runs through it which imparts a kindly warmth to the reader, and which in the delivery could not fail of animating every hearer.
The preacher pronounces a pane gyric upon such elders of our congregations as upon occasion listen to the call of their brethren and become Christian teachers; and pursuing the subject in a note (which we extract with entire approbation), says,
"There is an inconceivable prejudice existing in our congregations against what are called lay-preachers. Why, what is a Dissenting minister but a lay-man? What right, what title, what pretensions has he to the character of a priest? Or what ordination has he, but the choice of those who elect him to conduct their religious services? Why, then, should not any one of the congregation of good character and respectable talents, and with a capacity of reading distinctly, be thought sufficiently qualified for the occasional discharge of this duty? Is it because he has not received an academical education, and does not wear a black coat? It is time to put away from us these childish things, and to act a more manly and consistent part. We ought long since to have out-grown this nonsense, and to have laid it aside. If it be ridiculous to see a Dissenting minister putting on the airs of one of the established it is no less ridiculous
to see a congregation in a Dissenting Meeting-house aping the manner and forms of a cathedral assembly. Decayed, worn-out prejudices, like ivy on an an
N this Sermon, Mr. Manning, the much-esteemed minister of the respectable congregation of George's Meeting, Exeter, delivers his pastoral counsels with regard to the observation of Church Festivals. He speaks as a nonconformist, but also as a Christian of a catholic spirit. He maintains the indifference in a religi ous point of view, of what are called holy-days; asserts boldly the right of private judgment and of peaceable resistance to human authority in the church of Christ; pleads for unity of spirit and affection, as distinguished from, and superior to, uniformity of faith and worship; and gives it as his opinion, that though the keeping of Christmas and other ecclesiastical festivals, is not an incumbent duty, the observation is innocent, may be expedient, and may even be rendered a means of Christian improvement. We agree entirely with the enlightened and liberal preacher, and have felt a persuasion as we have perused his discourse, that if all religious questions were conducted with the amiable temper that he manifests, the differences of the Christian world would soon become less, and none would remain that would interfere with brotherly love.
ART. VI.-Memoirs and Select Remains of an only Son, who died November 27, 1821, in his Nineteenth Year, while a Student in the University of Glasgow. By Thomas Durant, Poole, Dorset. 2 vols. 12mo. pp. 226 and 278. Poole, printed by Lankester, and sold by Longman & Co. London. 1822.
Trelate was one of the numerous HE youth to these volumes instances of precocious talents marking out their possessors for a prema
ART. VII.-The Reciprocal Duties of
ture grave. We expressed our un-
We are little disposed to assume the office of critics on Memoirs such as these. The paternal biographer needed not to have wasted one thought upon the judgment that would be passed upon his composition. Had he been less afraid of the public eye he would have written still better, though the work, as it is, does credit to his understanding and feelings. Some things might have been prudently suppressed in the extracts from his son's papers, and perhaps they are left out in the new edition of the Memoirs which we see advertised. However this may be, we do not hesitate, notwithstanding our difference in opinion from the writer on some essential points, to recommemd his volumes as containing a picture of a mind and character, which none can behold without deep interest, and which young persons, and especially young men, may study with unspeakable advantage.
NOR a Christian minister to delineate the duties which he owes to his people, and likewise those which it is equally incumbent on them to practise towards him, and especially when this delineation is intended for the people themselves, must be a task of considerable difficulty and delicacy. The duties of ministers are both arduous and important in the highest degree; and it is not less necessary that the people should be sensible of their own obligations as hearers of the gospel. But to accomplish the first without any appearance of unreasonable self-esteem, or the second, without seeming to indulge unreasonable expectations, is a task from which learning, talent and ordinary experience might be tempted to shrink.
Mr. G. Kenrick seems to be fully aware of the difficulties which he has to encounter, and this has probably led him to be much more concise than he would otherwise have been. The discourse, however, is both animated and judicious. It seems to have proceeded from a deep sense of the responsibility attached to his situation, and an anxiety to discharge its duties in the most effectual manner; and to be well calculated to animate the audience or the readers to the proper discharge of their most important obligations. The following extract may serve as a speci
"Duly considering from whom he has ' received his ministry,' the faithful servant of God and Christ faints not.' Neither prayers nor labours must be spared. After all the exertions he can make have been bestowed, he spreads the case of his hearers before God. Again he returns to the task, again he lifts up his soul to the Blessing-Giver. His efforts when best directed are, sometimes unsuccessful. His schemes for the promotion of the charge, although laboured on with pain virtue and happiness of the people of his throughout a succession of years and with unwearied patience, sometimes prove abortive. The young, in spite of his affectionate warnings, will walk in the desire of their hearts and the sight of their
eyes, heedless of the tremendous consequence, that for all these things God will bring them into judgment.' Amongst those of maturer years pleasure will not pause in her giddy circle, nor avarice loosen its iron grasp of the world and the things of the world for his bidding; and passion is deaf as the winds to any sounds which his feeble voice can utter. Yet still remembering from whom his ministry is derived, and having received mercy, he faints not.”
ART. VIII-A Lecture on the History and Utility of Literary Institutions, delivered at the Surrey Institution, London, on Friday, Nov. 1, and again at the Russell Institution, on Thursday, Dec. 20, 1822. By James Jennings. 8vo. pp. 138. 68. Sherwood and Co.
tions is one of the most decisive proofs of the progress of the human mind: and we rejoice that, determined by this test, the standard of intellect in the present day must be placed higher than at any preceding period in the history of the human race. Many of the evils of society spring from ignorance, and for these, of course, the only cure is knowledge. The Lecturer shews sufficiently that a social and liberal spirit naturally accompanies mental improvement; and no one can survey his instructive and entertaining sketch of the associations formed in this and other countries for the advancement of knowledge, without feeling a lively interest in these schemes for bettering the human race, or without becoming more attached to his own country, in which such examples of a communion of intelligence are most abundant, and carried to the highest degree of perfection.
VE entirely agree with Mr. Jennings that the multiplication and improvement of Literary Institu
By the late MRS. MARY ROGERS.
Feb. 28, 1823.
SIR, THE kindness of some of the relations of the late Mrs. Mary Rogers, enables me to send one of her Devotional Poems for insertion in The Monthly Repository; nor can I doubt, that the ardour of piety, the delicacy of taste, and the correctness of religious feeling, which these lines express, will recommend them to yourself, and to many congenial readers.
[Written in 1795.]
1 Why should I murmur or repine
2 Thy plans, beyond the bounds of Time,
To form the soul to joys sublime,
In that bless'd world, which ne'er shall end.
3 The trials that I here sustain,
Are needful to correct the heart:
4 Jesus, my Saviour and my Lord,
Thro' suff'rings rose to Virtue's height.†
Mon. Repos. XVII. 745, 1st col. note
+ Philipp. ii. 8, 9, "That very Son himself, went up to the throne of his Father by the steps of sorrow."-OGDEN.
Translation of a Song of Exhortation and Consolation to the Albigenses. BY TOMIERS, A TROUBADOUR POET.
The following is an imperfect translation of a Song of Exhortation and Consolation, by Tomiers, a Troubadour poet, written during the crusade against his countrymen, the Albigenses. It is curious, as a specimen of the light in which some of his contemporaries viewed that bigoted and cruel monster who was dignified by the name of St. Louis, and whose God is now invoked to support the hypocrisy of another sort of crusade against the liberties of mankind.
The Song notices, in the first instance, the long-deferred promises to employ in the Holy Land the arms which it was found more easy and profitable to devote to plundering the wealthy and prosperous heretical towns of the Counts of Toulouse. It refers the dispirited knights of Provence to the protection of Providence, and anticipates (as the event proved, too securely,) the triumph of truth and justice. The Emperor of Germany is referred to as one who ought to extend protection to his fief, and the King of England, (the weak Henry III.,) it is expected, would not tamely see the conquest of possessions adjoining his own. The Bishops are glanced at as preferring the plunder of Belcaire to the toils attendant on a pilgrimage to the Holy Land; and Cardinal Bertrand, the Pope's legate, who joined them in the spoils of the unfortunate Counts' territory, comes in for his share of the odium. The poet concludes by a confident appeal to the courage and zeal of the inhabitants of Avignon.
This very ancient protest against the bigoted hypocrisy of the defenders of the faith will, perhaps, be thought interesting at this moment, and, we may add, that it is pleasing to see some of the earliest efforts of European poetry employed in the cause of humanity and resistance to oppression.
I'll make a song shall body forth
To see the heavy hours pass on
Yet, noble Sirs, we will not fear,