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faculties --Connection of mechanical means with rational causes in the civilization of mankind---Origin and use of letters derivable only from mechanical means peculiar to rational creatures ---Diffusion of, religion, law, science, art, and establishment of Institutions for their support.
* “ V. Value of corporate Societies in proportion to their objects---Restoration of Life the object of the Resuscitative Art, and the ground of THE HUMANE SOCIETY---Value of Life different under different circumstances.
“ VI. Establishment of THE HUMANE Society in England.
" VII. Concurrence of humane projects for the restoration and preservation of life---Success of The HUMANE SOCIETY--Interesting circumstances in the anniversary arrangements of this Society.
- VIII. Christian motives for the encouragement and support of humane and charitable Institutions.
As a specimen of the ingenious, we had almost said the original manner in which the analogy between the phænomena of nature and of revelation is here illustrated, we shall take the liberty of making the following copious extract, with which we conclude our report of a Sermon that is far above our praise.
“ Another circumstance, very deserving of our attention, for the sake of the analogy which it affords, is, the successive series of mechanical means and expedients observable in all the operations of physical existence, for instance, in the sustenance of life by mastication, deglutition, digestion, the lacteal absorption, and peristaltick process. As we are altogether the workmanship of an omnipotent maker, he might have made us to subsist as well without food as with, and of course without that curious and artificial mechanism, by which food is rendered conducive to the purposes of life. But God manifests himself to his rational creatures by reasonable expedients. He might, therefore, intend these successive means and expedients as proofs of design, and 6 witnesses of himself.'
“ Let us apply this conclusion to the history of Man's Redemption. The salvation of man is the gratuitous work of God not less than his first creation, Yet the Sceptick asks, why God deferred the great atonement to so late a period of the world, and why he did not save man by other means than he has chosen ?--He might as well ask, why God did not form man otherwise than he has done ?---But if he be an impartial inquirer after truth, and will attend to the progress of the great work of Revelation and Redeinption, as exhibited to us in the Bible, he may, perhaps, find an answer to his inquiry in the analogy, which exists between this and other works of God.
“ We learn from the evidence of the most authentic records, that God ordained, that the sins of the world should be propitiated by the death of his own Son. For this purpose He, (who, as the Son of God, was God, and equal with God) was to become man, that he might, by his death, offer himself an atonement for the sins of mankind. The incarnation and death of Christ were to be the means of man's salvation. And how was this great purpose made known to the world ? By God's choice of a particular people, tribe, and family, in which Christ was to be born ; by the appointment of a particular time, when he was to be born and suffer; by a series of types and prophecies, through a long succession of ages, designating a remarkable person, who was to come into the world; and, at length, by the appearance of such a person, who by his life, miracles, death and resurrection, verified the types, and fulfilled the prophecies. In this process of God's providence, we see the same use of successive and connected expedients, as in the phenomena of nature, the same accumulated evidence of probable and accountable means, all tending to one conclusion, that God's government of the natural and moral world is conducted by progressive means and expedients; and that he affords a witness of himself in both by such a manifestation of the means, as is best suited to the capacities of imperfect, but rational creatures.”
The Obligation and Mode of Keeping a Public Fast :
a Sermon preached at the Parish Church of Rempstone, · Nottinghamshire, on Friday, May 25, 1804. By Ed
'ward Pearson, B.D. Rector. 12mo. pp. 32. TVER mindful of the apostolical precept of " being
instant in season and out of season; reproving, rebuking, exhorting with all long suffering and doctrine," the indefatigable author of this discourse hath sent it to the press for the particular use of those of his parishioners who did not discharge their duty by attending public worship on the fast day.
In a short, but very forcible address to them, Mr. Pearson expresses his wish that “ his arguments and persuasions may have more influence upon thein in future, than they appear to have had hitherto.”
This is a mild and affectionate remonstrance, such as becomes a Christian pastor, and must have, it should be supposed, a salutary effect upon all who are not wholly lost to a sense of shame or à regard for their immortal souls. The Sermon itself is distinguished by the plainness, perspicuity, and earnestness which characterize all
Mr. Mr. Pearson's productions. We make no quotations from it, because to do justice either to the reasoning or to the exhortation, it would be necessary to transcribe the whole.
A Sermon preached at the Visitation of the venerable the
Archdeacon of Norwich, holden at Walsingham, May 3,
Paul to his son Timothy, “the servant of the Lord must not strive; but be gentle unto all men; apt to teach; patient;" 2 ep. ii. 24. the reverend author delineates the specific, lines of duty which the clergy are required to pursue. The character of the apostle is neatly drawn, and forcibly applied; after which, the particular points of the text are separately considered and adapted to the existing state of the Christian church, and to the pecuJiar circumstances in which the clergy are placed at the present time.
On the necessity of uniting a good life with sound doctrine, it is well observed that,
Doctrine, without example, loses most materially of its force: and a good life (blessed and edifying as it is) will not be sufficient, if unaccompanied by learning and diligence. Let us then be constantly occupied in the great business of our ministry: let us attend to the studies of our profession, and be ready to communicate, nay, more, také à pleasure in communicating, the whole will of God to those, the care of whose souls, we have most solemnly undertaken. Let our discourses be Christian discourses: not only because such discourses must best become the lips of a Christian minister'; but because there is reason to believe, that a different practice has enabled the adversaries of our establishment to draw many from their proper places of worship. Let us preach Christ crucified: constantly inculcating, that to his merits alone, we owe our reconciliation with God, and our hopes of eternal happiness. Nor let the other fundamental doctrines of the gospel be omitted by us; carefully avoiding controverted points, and unprofitable matter; agreeably to the advice of St. Paul, who exhorts Timothy, rightly to divide the word of truth; that is, to cut off all idle questions, and superfluous things; as the Jewish priests separated the parts of the
sacrifice, which were not to be offered, from those which were to be offered upon the altar (for the original is a sacrificial word). and deliver out only thie best; the sincere milk of the word. Let, too, the relative duties of life be urged upon gospel principles; the motives and arguments set forth in the New Testament; and exemplified by the conduct of our Lord. Nor will it, I apprehend, be without benefit, to explain occasionally the nature of Christ's church; and that pure and happy branch of it established in this country; together with her liturgy, sacraments, and ordinances; for our hearers, from rightly understanding their privileges as Christians, will learn better how to value them: and from knowing why they come to church, and what they pray for, be brought, perhaps to a stricter attendance, and il greater devotion. But our duty, as teachers, does not end with our periodical discourses in God's temple: much still remains: we are to be apt to teach ; qualified and willing to instruct: from whiclı precept may fairly be deduced, the duty of catechizing children; of procuring education for them by Sunday schools, or other means (for ignorance of letters is a sad obstacle to religious instruction) of privately admonishing offenders; of seasonably introducing the word of advice; of endeavouring to draw all to the Lord's table; of edifying our own household by family prayer and occasional instruction; together with the duty of using any other means, which may best benefit men's souls; remembering always, both within and without God's house, earnestly to urge on all, the indispensable necessity of uni.. versal obedience; that every one who names the name of Christ, must depart from iniquity.”
The following observations relating to the deportment, amusements, occupations, and company of the clergy, are truly excellent.
“ A sedate and quiet manner, as remote from moroseness, as from levity, seems best to agree with the nature of our calling. To one who takes a delight in his sacred office, it will afford abundant employment; but if amusement be necessary, natural history and philosophy furnish both an ample and noble resource, without recurring to pursuits, which only tend to lower the ministerial character, even in the eyes of the least observant. Let our company, be that of persons respectable for their condition and their virtues; to which our education and station in life will always entitie us, if we be not wanting to ourselves. Men are thought of much from the society they keep; and our influence in our calling will scarcely fail to suffer from connections of a different kind. In regard to occupations, the service of the Lord would be benefited, I conceive, by his servants engaging less in worldly concerns. Business of this sort must, at best, intrude upon that of the ministry, and may endanger the respectability of our character.”
BY G. RICHARDS, A.M.
LATE FELLOW OF ORIEL COLLEGE, OXFORD.
(Continued from Page 70.)
For lo! what wonders in long train controul
3. Deem'st thou the holy men, who first believ'd
Evin in themselves a heavenly virtue dwelt,