or to give the member of the Assembly of Divines his pun, mistaken with Socinus's tract on the " Authority of Scripture" it was translated into English by Combe, in 1732, with a recommendation by Bp. Smallbrook, and a dedication to Queen Caroline.* Chap. ii. on " The growth of Socinianisme," is very short and scanty. "Ill weeds thrive apace," says Cheynell, and he instances, "in whole congregations submitting themselves to the Socinian yoake in Sarmatia," and in there soon being "some hundreds of congregations infected in Transylvania;" for these facts he quotes Calovius, a celebrated Anti-Socinian writer. From the same Calovius, Cheynell borrows some abuse of Petrut Steining or Statorius, a popular missionary preacher, by whose unhappy eloquence the sublimest subtilties of Socinus which transcended vulgar capacities were so explained and smoothed in a popular but plausible way that the most refined notions were made familiar to the common people. This blasphemous wretch did travaile ab extrema Silesia ora in intimam Lithuaniam, that he might spread his errors, though he did thereby often endanger his life: he lived a long time, he was about 66 years of age when he died." 66 "The danger of Socinianisme" is the title of Chap. III. Cheynell here says, in a style that has come down to the present times, that Socinians are not Christians, and that he "cannot but blot out Smalcius his name out of the white roll of Christians, if it were but for that one blasphemy, Christianus esse potest qui divinam Christi essentiam negat, i. e. he may be a Christian who denies the divine nature of Christ. Socinians are said to "set open a wide gap to Atheisme, by denying that the soule of man can possibly so subsist by itselfe after this life as to be capable of joy or torment, of reward or punishment; they may," adds this censor, "when they please, speak plain English and say that there is neither heaven nor hell." In this and the subsequent chapters are strictures on Mr. Chillingworth's * See "A Plea for Unitarian Dissenters." By Robert Aspland. 2nd ed. 12mo. p. 76. Note : books-of these, however, we shall take no account, as we have hereafter to extract some particulars from another pamphlet of Cheynell's, directed entirely against that renowned Protestant advocate. The dangers of Socinianisme are, its doctrines of the right of private judgment, the nullity of Fathers or Councells, the sufficiency of scripture, the resurrection not the resurrection of the same body, the salvableness of heretics and all honest virtuous per sons, and the duty of a Catholic, as opposed to a sectarian, spirit. "Socinians" concludes this Westminster divine, “are not to be suffered in any state, for they will not shew any obedience or respect to magistrates; they say, they have no power to punish hainous offenders in time of peace, nor have they power to defend themselves or the people by sword, in time of warre. But especially, they charge the magistrates to beware how they meddle with good honest here ticks, for all hereticks in the opinion of Arminians and Socinians (who speake favourably in their own cause) are good pious men.” Cheynell here refers to and misrepresents the opinions of some of the Polish brethren, who held, surely in the spirit of the New Testament, that all war is unlawful and that capital punishments are unwarranted by the laws of God and nature. To his furious spirit these gentle; benevolent sentiments appeared perfectly ridiculous, as they did to the great body of the divines of that age, who were true members of “the Church Militant here below," which also Cheynell accuses the Socinians of disowning. In fact, the Presbyterian ministers of this time were as much heads of a political as of a religious party; they preached and prayed politically, and their lives were employed (until by the Restora tion another set of state divines were placed uttermost) in promoting the cause of a faction. Modern Dissenters are apt to look back to the Westminster divines with awe, as prodigies of purity and piety; but in reality no class of ministers were ever deeper involved in worldly schemes and political intrigues and struggles for powtriots, though that is diminished by er. They deserve some praise as pa their inconsistency in shrinking from the only just principles of opposition his fish at a high rate; but this to a faithless tyrant-by their fierce butcher's son will hold over flesh, to opposition to religious liberty-and, get money thereby." above all, by their tame and base un. conditional submission to Charles II. who was bred in the school of hypocrisy and profligacy, and who even went beyond the lessons of his education. (To be continued.) GLEANINGS; OR, SELECTIONS AND REFLECTIONS MADE IN A COURSE No. CCXII. Old Mumpsimus"-" New Sumpsimus." An old priest (says Camden) always read in his portass [breviary] mumpsimus domine for sumpsimus; whereof when he was admonished, he said, that he had now used mumpsimus thirty years, and would not leave his old mumpsimus for their new sump simus. No. CCXIII. A Kemble-Pipe In the county of Herefordshire the people have by tradition an account of what is called "a Kemble Pipe," meaning the last one smoked at a sitting-the story alludes to a man of that name, who, in the cruel persecution under that merciless bigot, Queen Mary, being condemned for heresy-in his walk of some miles from the prison to the stake, amidst a crowd of weeping friends, with the tranquillity and fortitude of a primitive martyr smoked a pipe of tobacco! No. CCXIV. Cardinal Wolsey. Amongst the praises bestowed upon Wolsey, let us not forget (says Jortin, referring to Luther's Table-Talk) those of a certain Zany, who seems to have played his part very well: "In England was a cardinal, the son of a butcher, (he means Wolsey) concerning whom a knavish fool said, God be praised, that we have got such a cardinal: when he cometh to be Pope, we may freely eat flesh in Lent and on forbidden days; for St. Peter was a fisher-man, and he forbad eating of flesh, to the end he might sell No: CCXV. Lupanthropia. I was eredibly informed by a gentleman of Dantzic (says Sir John Rèresby, in his Travels, 1657), that in some parts of Prussia the peasants will ordinarily go into the vast woods, there fancy themselves to be wolves, prey upon raw flesh for some months, go upon all fours, and fly from the sight of man; whether from frenzy, or that they were actually transformed, said he, is doubted, which would appear more ridiculous, had not some this kind of metamorphosis, calling it Greek authors written long since of Lupanthropia, from being sometimes man, sometimes wolves; and that we beasts for some time. know Nebuchadnezzar ate grass with Svo. 1813. p. 141. No. CCXVI. Mahometan Calvinism. After we And one of them shall say, Verily I had an intimate friend while I lived in the world, who said unto me, Art thou one of those who assertest the truth of the resurrection? shall be dead and reduced to dust and bones, shall we surely be judged ? Then he shall say to his companions, Will ye look down? and he shall look down, and shall see him in the midst of hell: and he shall say unto him, By God, it wanted little but thou hadst drawn me into ruin; and had it not been for the grace of my Lord, I had surely been one of those who have been delivered up to eternal tor ment. Sale's Koran, V. ii. p. 310. No. CCXVII. It was a new but witty Etymologie, which the Lord Chancellour St. Albans (at Star. Cha. in the cause of the Nottingham Libel) gave of a bel; that it was derived of a lie forged at home, and a bell to ring it up and downe the country. Holy Table, Name and Thing: 1637. p. 1. REVIEW. "Still pleas'd to praise, yet not afraid to blame."---POPE. : ART. I.-Sermons on various important Subjects, by the late Rev. Ralph Harrison to which is prefixed a Biographical Memoir of the Author. With a Discourse on occasion of his Death; by the Rev. John Holland. 8vo. pp. 367 and xvi. Longman and Co. and Johnson and Co. 10s. 1813. R. HARRISON, whose post sermon-writers that excel Mr. Harti son; none that may be read with more profit by young persons and in families. In this view, also, his Discourses are recommended by their brevity, a property of sermons which all preachers agree to extol, but which, judging by our experience, all find it difficult to maintain. The sermons are xxiv in number, Mhmous sermons are here pre- under the following titles: Wisdom. sented to the public by his son, Mr. William Harrison, is well known by his Sacred Harmony. He was for many years joint-minister with the late Dr. Barnes, of the respectable dissenting congregation, meeting in Cross Street, Manchester; but, as we have already given some account of him [v. 601, 602. ix. 264], we shall observe only with regard to his life, that it appears to have been such as to create a natural desire in his surviving friends of possessing a volume of his discourses. There is at the same time sufficient merit in these sermons to recommend them, independently of the considerations of friendship. The reader soon perceives that they are the productions of no ordinary mind; they uniformly display an enlightened understanding, a sound judgment, a correct taste, and, which is of more importance, clear views of scriptural truth, and pure moral discernment, In the distribution of his subjects, the preacher is remarkably simple and unaffected; but perhaps the plans of his sermons are rather too uniform. He is often peculiarly happy in his definitions and descriptions. The style is perspicuous and neat, and sometimes elegant. Throughout all the discourses there prevails calm good sense; often united with a glow of affection that touches the heart, but never interrupted by those bursts of eloquence which arouse the imagination and seize the passions. On some of the subjects we expected more fervour than we have found. None of the sermons are doctrinal, but the opinions of the author now and then appear, and we may, we presume, rank him under the general denomination of Unitarian. On practical topics we know few Domestic Union. The Duties of Parents. The Duties of Children. The Duties of Masters and Servants. Discretion. History of Joseph. Review of Divine Mercies. Contentment. Compassion. Praise. Forgiveness. Faith. Persecution. Beneficial Ef fects of Christianity. Human Life a Pilgrimage. The Love of God. The necessity of Watchfulness. Charity. Mutability of Life. The Christian Life. God the only proper Object of Glory. Danger of bad Company. History of Cain and Abel. In the following passage the principles of Protestant Dissenters are well and boldly stated: the extract is from the first sermon, entitled, “Wisdom," delivered" on occasion of the establishment of the Manchester Academy, in the year 1786," and now re-printed. That Christ is the only king in his church, and permits no one to share in his authority-That he has left behind him no successor, to act as his vicegerent or representative upon earth, with power to alter, to add to, or to interpret the laws of his kingdom-That no profession, rank, or number of men has dominion over the conscience-That the scripture is a coinplete rule of faith, and that the application of this rule belongs to every private Christian-That to substitute creeds and confessions, drawn up by fallible men, for the words of Christ and his apostles, is au unwarrantable and dangerous imposition whatever for nonconformity to human sys-That to inflict penalties of any kind tems, or to exclude others from communion, because they do not receive our standard of orthodoxy, is a violation of men's natural and Christian privileges." Pp. 31, 32. The reader will be pleased with an expostulation on the subject of filial duty, from Sermon iv. "The honour due to parents is the natural expression of gratitude. It is the return which every ingenuous mind will be prompted to make, for innumerable proofs of kindness and affection. And here should we slightly review the scenes of parental care and tenderness, how powerful are the obligations to filial respect and esteem! From the first entrance of children into the world, ignorant of the circumstances of their being, weak and helpless, the protection of a father screened them from danger, the fondness of a mother supplied every want. They listened to your infant cries, and sympathized with all your sorrows. They turned pale at the apprehension of your danger, and scrupled no labour or expence to promote your comfort. When infancy was followed by childhood, their care and affection still continued. They set a guard upon your steps, and centred in your happiness their treasure and their joy. Nor did they attend merely to your present exigency; they provided for your future welfare. They were anxious to bestow upon you a competent share of worldly blessings, and to introduce you with advantage upon the theatre of life. And their best expressions of kindness appeared in restraining those propensities that lead to disgrace and misery; and in forming those virtues which are the foundation of present and of everlasting happiness. What then are the returns due to parental love? What is the recompence that belongs to benefactors like these? Will you not with alacrity give honour to a father, and rejoice the heart of a mother? Will you not studiously avoid whatever may offend or displease, and by every token of respect and affection, pay a small share of that debt which can never be wholly discharged?" Pp. 82, 83. The conclusion of Sermon x. on "Compassion," has, besides other excellencies,a more evangelical complexion than distinguishes some of the dis courses Compassion shines with peculiar lustre amongst the social virtues. We deservedly esteem the generous and the bountiful; but still more, the merciful man, whose kindness is directed to the friendless and forlorn, the poor and the afflicted. Is it thought that the exercise of compassion will subject us to uneasiness, and add the misfortunes of others to our own share of calamity? It is true, that it necessarily supposes a sensibility of mind, and that we participate in the distresses of others. But the satisfaction that results from it, will amply compensate for the neasiness it creates. The sorrows of the compassionate heart are infinitely overbalanced, by the inward approbation and self-complacence, with which it is accompanied. And every act of humanity, not only yields a present pleasure, far more, exquisite than the joys of luxury, or the pursuit of ambition, but becomes, by reflection, a perpetual source of enjoyment and happiness. Nor is it a slight consideration, that the compassionate man, by seenring the love and esteem of his fellowcreatures, provides for himself a refuge in the day of adversity. Such is the uncertainty of human affairs, that we know not what time may bring forth. Providence may sink our condition, to that of the man who now implores our bounty. It may visit us with calamities, similar to those which we overlook or despise; and render us the objects of compassion and comfort. Yet how can we expect to receive that kindness from others, which we have failed to exercise ourselves; or, if in the time of prosperity we have been hard-hearted and unkind, what return can we expect in the day of adversity? It is, therefore, a maxim of prudence, cast thy bread upon the waters, for thou shalt find it after many days. Give a portion to seven, and also unto eight, for thou knowest not what evil shall be upon the earth.' To these arguments, which reason suggests, we may add the powerful manner in which this virtue is enforced by the Christian dispensation. In almost every page of the New Testament it is enjoined or exemplified. We are exhorted to be pitiful and courteous, having compassion one of another.' The man that wants this principle, is represented as destitute of religion and incapable of goodness. Our Saviour has taught us not to confine our bounty to our wealthy friends and neighbours, but to regard the poor, the maimed, the lame and the blind.' He has instructed us not to limit our kindness to the narrow circle of our countrymen, but to pity and relieve the distressed, of whatever nation or religion, sect or party. He has pronounced' blessed mercy;' and has declared, that compassion are the merciful, for they shall obtain to our fellow-creatures is a necessary condition of our acceptance with God. He has taught us, that we cannot be the children of the Most High, unless we resemble him in goodness, and are kind even to the unthankful and unjust.' And, by his own example, he has particularly illustrated and enforced this amiable virtue. His compassion prompted him to unparalleled labours and sufferings for our sakes. He sympathized with the children of sorrow and want. He went about, doing good' to the souls and bodies of men. His divine office was to seek and to save those that were lost; and, prompted by the most generous love, he gave himself up to death for our sakes, the just for the unjust, that he might bring us unto God.' 6 6 'As the Let,' then, the same mind be in us, which was also in Christ Jesus.' elect of God, holy, and beloved, let us put on bowels of merey.' Let us abound in the exercise of a virtue, which will contribute so much to our present and future happiness. Let us subdue that pride and malice, envy and resentment, which oppose the feelings of compassion. Let us banish that indolence, let us extirpate that avarice, which prevent our compliance with its dictates. Considering mankind as the children of one common parent, let us love as brethren.' Let us not overlook the sorrows of others, nor the circumstances that aggravate their affliction. Let us remember, that, many of the distresses which we witness, will, in all probability, fall to our own lot. Is thy fellow-creature in sickness, forget not that thou art exposed to similar suffering. Is he lamenting the loss of friends, remember, that ere long thy own must be the house of mourning. Is he involved in sudden calamity, Boast not thyself of to-morrow, for thou knowest not what a day may bring forth.' Let a sense of our own frailty and weakness, give us a lively interest iu the distresses of others. And, above all, conscious that our hope of divine mercy must rest upon our conduct towards our fellow-creatures, let usbe kind one to another, tender-hearted, forgiving one another;' remembering that with what measure we mete, it shall be measured unto us again;' and that he shall have judgment without mercy, who hath shewn no mercy.' Pp. 162–166. There is not a finer passage in the volume than this on sacred musick, from Sermon xi. on "Praise," in which the author appears quite at home, and rivals the beauty of Bishop Atterbury's Sermon, preached on Cecilia's day [Sermons, Vol, iv. pp. 235-263.]: "It is good,' says the Psalmist, to sing praises unto our God; it is pleasant, and praise is comely.' So excellent, becoming and delightful, is the song of praise, that it has been authorized by the example of all nations, and universally received into the solemnities of religion. It formed a conspicuous and important part of the Jewish worship; and gave beauty, dignity and animation, to the sacred services of the temple. Nor hath Christianity abolished this expression of bomage as an empty form, or useless ceremony. Its divine author was pleased to consecrate this act of worship by his own example, under circumstances peculiarly affecting. On the evening which preceded his sufferings, when he celebrated the passover with his disciples, and instituted the memorial of his death, they concluded the solemnity by joining in a psalm or hymn of praise. And St. Paul exhorts the Christian converts to the observance of this duty: Let the word of Christ dwell in you richly in all wisdom; teaching and admonishing one another in psalms, and hymns, and spiritual songs; singing with grace in your hearts unto the Lord,' Nor does the propriety of this mode of worship rest only on general custom, or mere authority. Divine song is undoubt edly the language of Nature. It originates from our frame and constitution. The wise author of nature has kindly added to our other powers and faculties, the sense of harmony. He has ordained certain sounds to excite sensations of delight; he has made them the proper accompaniment and expression of the passions and affections of the mind. Were we to observe with the Psalmist, that the duty is pleasant, that the voice of melody tends to cheer and invigorate the spirits, to still the tumultuous passions, to fix the wandering attention, and to prepare and compose the heart for the exercises of public worship, it would be no slight argument in its favour. But we rather observe that it is comely, as suitably expressing the sentiments of devotion, and the sublime joy which religion is fitted to inspire. It is the manner in which the affections of the mind, when elevated and enlarged, do naturally express themselves. It can accommodate itself to the various modifications of love and joy, the essence of a devotional teinper. It hath lofty strains for the sublimity of adoration, plaintive accents which become the tears of penitence and sorrow; it can adopt the humble plea of supplication, or swell in the bolder notes of thanksgiving and triumph. Yet it has been properly remarked, that the influence of song reaches only to the amiable and pleasing affections, and that it has no expression for malignant and tormenting passions. The sorrow therefore to which it is attuned, should be mingled with hope; the penitence it expresses, cheered with the sense of pardon; and the mournful scenes on which it sometimes dwells, irradiated with the glorious views and consolations of the gospel. We further add, that, by a sympathetic influence, the tones, which naturally express, do also powerfully excite certain passions of the mind; and that, under due regulation, the aid of music becomes fayourable to religious impression. She can awake the dull and torpid powers, she can introduce and cherish the affections which belong to thanksgiving and praise. Separate even from language and sentiment, she can influence the passions and movements of the soul, can inspire with solemnity and awe, can animate with gladness, or dispose the heart to devout love and affectionate sorrow. But the full and proper effect of music depends upon a connexion with becoming sentiments and expressions. When directed to a suitable object, and subservient to the heart and voice, her energy is most conspicuous and delightful; and she displays her noblest |
