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# natural, diftin&t, and forcible pronunciation. The Author [Mr. Robertson) proceeds upon an obvious idea, which, however, has not been properly attended to, that the first lessons for reading thould confit of very fort sentences. If children are early put upon reading long periods, the consequence (as he juftly remarks) will be, that they will either fall into a drawling tone betore they can reach the end, or else break the sentence into separate parts and fragments, by improper pauses. To prevent such faults, the first lessons fhould conGift of lentences not exceeding three or four words; which the learner fhould be taught to pronounce in a free, full, and lively manner, making a complete pause at the end of every sentence; after which he should be led, by very gentle gradations, to longer and more complex sentences.

Lesions corresponding with this idea, the Author has very judicioudly provided ; and has accompanied them with many sensible observations and useful inftructions. The work will be found to be of much use, as an introduction to reading, on a plan very different from any at present adopted. The Author has given it to the world as the first volume of an Introduction to the Study of Polite Literature ; but is entirely filent concerning his general scheme. From this specimen, we are, however, led to entertain favourable expectations concerning the execution of the whole design. Art. 62. Elegant Extracts: or Useful and Entertaining Pal

sages in Prose, selected for the Improvement of Scholars at Clara fical and other Schools, in the Art of Speaking, in Reading, Thinking, Composing, and in the Conduct of Life. Small 4to. 45. bound. Dilly.

This compilation consists of extracts from a great variety of modern authors, dispofed under the following heads-Moral and ReligiousClassical and Hiftorical-Orations and Characters-Narratives, Dialogues, Letters, Sentences, &c. A very free use is made of our Jacest writers ; a large quantity of matter is collected into a small compass; and a correct judgment has been employed in the selection. It differs essentially from ciher compilations, in being contined to pieces in prose. Art. 63. A System of French Syntax, intended as an Illuftra

tion, Correction, and Improvement of the Principles laid down by Chambaud, on that Subjeci, in his Gra'nmar. By the Rev. Mr. Holder, of Barbadoes.

3 s. 6d. Dilly. Notwithstanding the numerous publications which have already appeared on the subject of French Grainmar, there is still room for improvement. And we do not helicase in pionouncing this work to be a valuable improvemeni, not only upon Chambaud, but upon every writer who has hitherto treated on this subject in the English language.

The Author has arranged, in a clear method, a great variety of just and usefui observations, expressed with a degree of correctness and elegance seldom to be found in works of this kind, and illurtraced by authorities from the best writers. I would lead us too far into the detail, to support these general expressions of approbation by particular quotations : but we scrople not to recommend the work, as likely to be exceedingly useful to those who are desirous of writing or Speaking the French language with correctoess and elegance.

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RELIGIOUS. Art. 64. Cursory Remarks on a late Fanatical Publication, en

titled, “ A full Detection of Popery," &c. submitted to the candid Perusal of the Liberal-minded of every Denomination. 8vo. 19, Faulder. 1783

The fanatical publication, on which these curfery remarks are made, was totally unworthy of any notice--unless, perchance, in the most obscure corner of a Review, into which it would fall of course. We have already expressed our contempt of it*: and we are sorry to have the slightest occafion to speak, or even think of it again. Its Remarker seems to imagine that it is calculated to milinform and millead the vulgar; to propagate among them the most herrid and false notions oí what they call popery ; and to arm them with sevenfold fury against the harmless profeffors of that unpopular religion, if unluckily chey fhould ever find an occasion.' Th re Remarks are offered as a feasonable caveat against this bold inapoficion. We cannot, however, pay them any distinguished compliment either for acuteness or elegance. They are the production of a professed Catholic, who is not ashamed to avow his profession. He repels very effectually in many places the derector's flanderous attacks on the Papiits: and hath every way the advantage of his antagonist in the spirit with which he pursues i he conduct. But too many of his observations are trite and frivolous; and one or two are not, we think, jura rified by fact. Such in our opinion is the following: • The blood of the Protestants fhed by Mary had been anticipatedly avenged on the Catholics by her cruel father; and if there was any balance remaining unpaid, it was fully compensated by Elizabeth and James. We, however, most cordially join with this writer in the following liberal and Christian sentiment Let us bury our mutual injuries in oblivion; and learn wisdom and moderation from the folly or frenzy of our anceliers.' Art. 65. Reasons for resigning the Rectory of Panton and Vi

carage of Swinderby, in Lincolnshire, and quitring the Church of Engiand. By Jobo Disney, D.D. F. A.S.: 8vo. 6 d. Johnfon. 1783,

Dr. Disney feems to have been long convinced that many doctrines received as irue by the church of England, in her Arricies and Litor. gy, are inconfiteat with the word of God. This conviction determined him not to accept of any further preferment which might ob. lige him to a re-subscription. When he formed this resolution he had no idea that the principle on which it was founded would bave ultimately led to the rehgnation of benefices already acquired. Here he was however mistaken. His conscience was not satisfied with foaking off a partial load. One incumbrance got rid of, only prepared the way for disburdening himself of another; till at length he procured that unmingled fatisfaction, which will he the invariable attendant of a conscience that is void of offence,- The Doctor's ob. jections against the Liturgy arise from its explicit acknowledgment of the doctrine of the Trinity, by direct addresses to each of the Three Persons, and equal afcriptions of praise to God the Father, God the Son, and God ihe Holy Ghoft; one God in Trinity, and Trinity in Unity. He conhdered this mude of worship as totally inconfitent with the

• See lait Monih's Review, Art. 51. of the Catalogue.

plained plainest and most positive directions of the Scriptures: and as he made these Scriptures the rule of his faith and practice, he could not join in a service which they expressly prohibited : and when the question was, “ Who is to be obeyed, God or man?" the road of duty was, he thought, too obvious to be mistaken, however difficult and painful it might be to pursue it. His ftruggles between interest and duty are very pathetically described; and must be peculiarly telt by thole who know, that 'the just claims of an infant family when pleaded, are hard to be neglected.' But though Itaggered, he was not overcome by all the pleas that the world could make, even when directed to that most vulnerable part of man--paternal tenderness. They are (says he) confiderations of inferior importance when contrated by the positive duty I owe to God, to the Gospel of Jerus, to my fellow Chriftians, and to myself. On this ground he maintained his fooc. ing; and gained Arength as he pursued it. • Thus, after the most deliverate confideration of all arguments, and after pafling several painful years in much solicitude and apprehension of incurring we displeasure of Almighty God, I had but one choice to make if ever ! hoped for his approbation. I therefore, in obedience to the fuileit conviction of my mind, have resigned my ministry and prulernients in the church of England.' The Doctor expresses the utajul facisfaction of mind on a retrospect of this part of his conduct; and informs us, that he hath united himself to a congregacion of Christ. ians affembling at the Chapel in Essex-street, London, where prayer is avowedly made to the only true God, the Father of our Lord Jesus Chrift.'

The Doctor's farewel address to his parishioners is short, but tender and interesting; and the apology he makes for those of his brethren, who, though nearly agreeing with him in Unitarian sentiments, yet do not see the necellity of the step he hath taken so as to follow his example, is truly candid and generous. ---This liicle piece is written with great plainness and fimplicity. This we think is its best ornament, and its most effectual recommendation.-- We take no part ia the controversy, considered as a point of speculation. Whether the Doctor's scruples were well or ill-founded, is a 11. a:ter we shall not presume to decide. Resignation hath been faid to be no proof. It is certainly no proof of a doétrine ; but it is the best, and indeed the only proof that a man can give of his honefly. Dr. Ditney's relignation doth not prove the church he hath quitted to be in an error, or. that which he hath joined to be in the right; it is only an evidence that he himself is fincere.

S E R M O N S. 1. The Sabbath; a Sermon preached in his Majesty's Chapel, White

ball, and before the University of Oxford. By Benjamin Keania cott, D. D. F.R.S. Canon of Christ-church. 2d Edition. Svo 15. Rivington. 1783.

We accidentally omitted to notice the firft edition of this well. intended discourse; the object of which is to shew that God, at the Creation, certainly commanded a 7th day to be kept holy by all mankind that a weekly Sabbath was probably observed by the pas tiarchs, and upon the first day of their week-chat a Sabbath was observed by the Jews, before they came to Sinai, and upon the 7th day, which was the day of their Egyptian deliverance that it was awfully re-inforced, and inserted among those commandments which were the great charter of their religion, and by obedience to which they were to hold poffefsion of Palestine ;--that they resorted always on that day to their synagogues, in every city, to hear the law of Moses, and to join in the worship of God--that when the national Sabbath of the Jews ceased, the Christian Sabbath took place; and the first day of the week, on account of the resurrection of Christ, was observed by the Chrifians; but that no one particular day was commanded in the New Teflament, because one and the same day could not be observed by all the nations upon earth at the same time: ~so that one day in feven was all that could be universally kept holy now and henceforth by all Chriftians to the end of the world.

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This is a brief outline of the general heads of this sermon. It is not remarkable for deep reasoning or elegane illustration ; but comes secommended by the plain and better words of Joberness and truth.

The fubje& is still farther pursued both in a way of argument and exemplification in a dialogue at the conclusion, between the Author and his friend, in which objections are answered, and difficulties folved. In this dialogue we meet with the following anecdote: 'I have heard that Lord Chancellor Harcourt, travelling on a Sunday through Abingdon, in the time of divine service, was stopped by the confables; by whom a humble apology was made to his Lordihip for doing what they underltood to be their duty. In consequence of which his Lordthip crdered his coach to the church door, and joined in the public service till the conclusion of it.'

Though we would by no means encourage a disregard, much less a prophanation of the Sabbath, yet we would not fuffer our venera. tion of the day to degenerate into a superfitious and puritannical punctuality. There is no sancion for ic in the New Testament; and there is no merit in it in the eye of lober reason. Positive ordinances derive all their importance from the au hority which enjoins them, and all their efficacy from the tendency which they have in begetting and eitablishing a sense of our moral and religious obligations. They are steps to ascend to the higher and nobler temple. But fuperftition, by venerating thole fteps with too scrupulous a devotion, reits on them and proceeds no farther. The discourse which our Saviour held with the Pharisees, clearly news his opinion of the Sabbath : and that opinion ought to be the fiandard of our's. They thought his walking through the corn-fields, and plucking the ears of corn, be. trayed an indifference to the awful fanctity of the day-a levity of behaviour highly reprehenfible. Our Lord juftified his conduct by initances from the Old Testameni, which were sufficient to prove, that under the mot rigid dispensation, when the greatest stress was Laid on positive and ceremonious ordinances, it was deemed allowable, in some cases, to dispense with the observance of them; especially when the calls of moral duty inzerfered ; " for God will have mercy and not fucrifice.” But what in this argument is wortby of the most particular attention is this, that our Lord not only justified his conduct by examples under the Old Teitament, to filence their cavils, and o retort wem on the cavillers themselver, but also from the na

ture of the Sabbath in its primary designation, and his own prerogatives as Lord of the Sabbath and King of the Church, in order to give us juft and rational sentimenes of the institution itself. That character which he claims, viz. “ Lord of the Sabbath," marks out the precise line of difference between moral and positive duties. Mo. sality is a fixed thing. The principles of it are as old as the creation ; and as immuable as the perfections of the Deity. Positive inftitutions are fuctuating. They arise not out of the original constitution of nature. They are not neceflary, as to their essential qualities, for God to enjoin, or for man to observe. They are adapted to the accidental circumstances of time and place --which can never be said of those eternal laws which are the basis of moral rectitude. As that is the case, they may be changed or abrogated. Jesus Chrift, as being the head of all things to his church, may be very fitly called the “ Lord of the Sabbath,” for he had power over it to make what al. terations he pleased with respect to the time and manner in which is thould be keps. But it could not be said in the same sense that he was the Lord of any moral duty. His authority did not extend to those laws which flowed from the na:ure of God, and were originally written on the heart of man. Here he was as much a subject as the least of his disciples.” II. A Diffinĉtion of Orders in the Church defer.ded upon Principles of

public Utility: - Preached in the Caitle-Chapel, Dublin, at the Con. secration of John Law, D. D. Lord Bilhop of Clonfert and Kilmacduagh, Sept. 21, 178. By William Paley, A.M. Archdeacon of Carlille. 460.

Fuulcer. The Author very ingeniously itates the difference between Christianity in its vital principle, as the effential concern of individuals ; and in its secondary form, or external regulations, as an institution adapted to the habits of society, and subjected to the regulations and controul of civil polity. Christianity, contidered in the former view, is of indisponible and unalterable obligation. Its laws are precise and absoluie, and more immediately relate to the conscience, over which human authority hath no juridiction. In the latter view, it is mutable and indefinite; it varies with the exigencies of the Christian church, and is subject to those casualties and vicillitudes which necelsarily take place in civil fociety, and will partake of the imperfections inseparable from human government. The directions relating to ecclefiaftical discipline are rather of a general nature: and though they suppose the exiftence of a regular minillry, yet they describe no specific order of pre-eminence or diftribution of office and authority : at the utmost, the directions are noi of such a nature as to preclude such regulations or institutions as the experience or exigencies of fu. ture ages of the church might point out as necessary, or at least as ex. pedient, decent, and beneficial. • The Rudiments indeed of the fuiure plant (to use our Author's own words) were involved within the grain of mustard seed ; but fill a different treatment was required for its sustentation, when the birds of the air lodged among its branches . . . . The fituation of the Chriftian community was so dif. ferent in the infant and adult llate of Christianity, that the highest inconvenience would have followed from establishing a precise conttitution which was to be obligatory on both; the same disposition of 5

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