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lous and even heretical apophthegm, of his master, Erasmus: “ ubicunque pura mens est, ibi Deus est;”— also the high commendation bestowed, at p. 119, on a quotation in which Erasmus contends for the divine inspiration of some of the classical writings, “ cum illa scriberent numen aliquod bonum agitaverit;” —as well as a note extracted from that distinguished writer, Jeremy Taylor (whose quiver, we regret to say, occasionally furnishes awarrow to a bad cause), in defence of dice, &c. horse-racing, cock-fighting, the fight of quails and partridges, bullbaiting, &c.— on all which we had projected some remarks. After the quotation from Bishop Taylor, to which we have alluded, we entirely lose sight of Dr. Butler; for, leaping into a sort of classical car, constructed of an infinity of hard names, Greek and Latin, cut short, for the confusion of us unlettered readers, he disappears in a cloud, with “Casaubon. Animadv. in Athenæum, and Valcken. ad Theocr. Idyll.” (p.129.) We trust that he was found, or picked up, after his flight, at Shrewsbury. There is, however, one passage in this publication which we have thought it right to reserve for a more extended comment. It occurs at p. 92, and is as follows:–
“In the sermous which I myself preach,
and read, and hear, there is always an ex- .
press mention of the name of our Holy Redeemer, or a reference to his Gospel, for the purpose of illustrating some doctrine, or enforcing some practical duty, or confirming the deductions of reason from the attributes and works of God. When, therefore, the last appeal is thus made directly or indi. rectly to the authority of Holy Wiit, by the preachers of the Established Church, when questions purely scriptural are often discussed by them, when every discourse is preceded by a supplication, in which the name of Jesus is reverentially introduced, and by that very form of prayer which he has himself commanded and taught us to employ, what, I would ask, is the ground for the loud and frequent accusations brought against us as preachers not evangelical ?”
The author here puts a ques
tion which ought to be answered: “What is the ground for the loud and frequent accusations brought against me as a preacher not evangelical ?” Had we been told by whom these “loud and frequent accusations” were brought, we could better have replied to the query. It is possible, for instance, that the antinomial, followers of Mr. Huntington might use this language to als who would insist on the regulation of the heart and life by the precepts of Scripture. Real churchmanship, in like manner, might possibly bring down the tremendous imputation of “not evangelical” from some classes of bigoted . senters. “Not evangelical” also may be the title by which a good stiff papist might designate a sound protestant. But if the author desires to know why we should a little question his pretensions to it, we shall endeavour, very faithfully, to give the reasons. The author refers to his own sermons as evidence of the fairness of his. claim to this title; and as that before us evidently contains a pretty full developement of his principles, and probably not an unfavourable specimen of his manner, we shall satisfy ourselves with the induction. of particulars which it supplies. Our readers, we trust, wiłł excuse our touching briefly on some points to which we have before adverted. In the first place, then, we should complain that this sermon displayed a very inaccurate statement of some efthe fundamental doctrines of Christianity. When he speaks of the fall, for instance, merely as productive of “death and multiplied sorrows,” we should say that the catalogue of consequences was deficient
by the almost endless list of moral
evils by which society is scourged. The “death” spoken of in Scripture, as the general lot of man, is not merely the death of the body; for, says i. apostle to living men, “You hath he quickened who were dead in trespasses and sins.” Nor was bodily sorrow the only evil engendered by the fall; for, says the same inspired writer, “In us, that is, in our flesh,
dwelleth no good thing.” In like manner, we should complain that the statement of the author is no less defective upon the doctrine of the Divine Agency. But on this point, as well as the former, we have already sufficiently enlarged. Now the creed of the author thus either opposing or falling short of Scripture, upon two points of paramount importance, could it be a matter of surprise if persons who profess to adhere closely to the Bible, should refuse to associate the epithet of “ evangelical” with the name of Dr. Butler 3 If we proceed from the investigation of his creed to that of his scale of religious and moral practice, as exhibited in this sesmon, we think that we should still be equally justified in refusing him the title of evangelical. That cannot be an evangelical standard of practice which differs from the model exhibited to us in the conduct of Christ himself, or from the rules which he laid down for the conduct of others. But such is the standard of the author. He neither inculcates the devotion by which our Lord was so strikingly characterized, nor even tolerates the self-denial which Christ so continually enjoins. Dr. Butler's Christian, for what we can see, might be sensual, self-indulgent, worldly, a “ lover of pleasure;” whilst the evangelical Christian must be spiritual, must “ take up his cross,” must “ not be conformed to this world,” must be a “ lover of God.” What, then, becomes of the Doctor's complaints at any negation of his title The very papers and witnesses by which he endeavours to substantiate his claim bear testimony against him. His own sermons, like some other men's swords and pistols, are the instruments of his ruin. In our critic's eye, we can see him sit, like another Cato, with the fatal roll before him. But before he again pronounces the fatal “it must be so,” “I must sign the death-warrant of my theological reputation by publishing another sermon,” let him remember that an awful felo de se
awaits the Christian, to which those “ divinely inspired” Greek and Roman sages were not exposed. But to speak more seriously, we think well of Dr. Butler's solicitude to obtain the name of evangelical. It is, we conceive, an honourable title; and we shall be sincerely glad to attend him to this font, and to see him baptized with this baptism. If, therefore, he will do us the favour of listening to us for a few moments, we will tell him the measures by which he may infallibly obtain the name. Let him begin by giving his most serious attention to the whole of the New Testament; not only to the Gospels, but to those of the Epistles of the companions and followers of Christ which he appears so completely to have overlooked in his discussion of the Christian character. Let him, with earnest prayer to God, study, in these several works, the Christian creed and practice. Let him endeavour to seize upon the prominent ideas exhibited by our Saviour and his apostles; upon the master feelings which employed the affections and prompted the conduct of the early Christians. Let him satisfy himself, as the serious inquirer will, we think, always do, that the leading topics there are the redemption of a lost world by the blood of Christ, and the sanctification of a corrupt nature by his Holy Spirit; that every thing else serves as a sort of scaffolding for these, is framed and fitted so as to display them in their proper symmetry, and in their strongest point of vision. Having satisfied himself of the paramount importance of these doctrines, he will feel that a Christian minister must make them the keystone of his whole spiritual erection. These doctrines he must preach, he must make plain to the understanding, he must press upon the conscience, he must carry home to the hearts and affections of his hearers. At this point he will perhaps think it worth while to stop, and to ask himself, whether the evangelist, the delegated herald of these truths, has leisure, especially in addition to the occupation of a school, to be the laborious editor of a Greek tragedian * He may then, perhaps, be tempted 'to substitute Paul for Æschylus, and for the “Prometheus vinctus.” the deliverance of man. Let him learn that the Christian minister is to “give himself wholly to these things,”—to be “instant in season, and out of season,”—to preach as a dying man to dying men,_to keep back no part of the “whole counsel of God,”—to “spend and be spent” in the service of his crucified Master: —and under this impression let him preach the plain, practical, awakening truths of the Gospel; let him institute schools, visit the poor, withdraw himself from all occupations which may divert him from these objects, abandom all amusements which are calculated to desecrate him in the eyes of his hearers, to divest him of any of the sanctity which awes the bad, the seriousness which convinces the wise, the spirituality of mind which, like a sort of sacred radiance, at once discovers the messenger of Heaven. Let him carry down this zeal and sanctity even into the common walks of life; there also “warning the unruly, comforting the feeble minded, supporting the weak.” Let him consider himself as a man pledged, like another Hannibal, though at a higher altar, and by a more noble destination, to fight the battles of his God. Let him “ count all things but loss for the excellency of the knowledge of Christ Jesus his Lord.” Let him give his classical zeal a spiritual direction ; and if he must imitate the heroes of the heathen world, let him do that for his God which they sometimes did for their country.— Let him transfer to the altar of Jehovah, some of the fire which occasionally burned upon the altars of their superstition. Let him remember that they had gods of the
“hearth” and of the “table,” as well
as of the temple; and thus learn, even from heathens, to “eat and to drink” in the name of God, and with a reference to bis glory. Let him remember, that one of his own heroes deemed his gods the best treasure of a
ruined city, and bore them, as such, from its flaming walls. Imitating this model (since these must be his models), let him rejoice to lose all, if he may but “ win Christ, and be found in him.” Let him thus act; and then, if he do not gain the title of an evangelical minister, he will, at least, have this satisfaction, that he deserves it. After this transformation, whatever others may do, we at least shall rejoice to hail him in his new character, and bind a better wreath than that of the Capitol, or even of the senate-house, around his brows. - Before we conclude our review, it may be necessary to apologize for the severity of the terms in which we have thought it right to pass our judgment upon the sermon before us. Considering, however, both its matter and its manner, we did not see how we could avoid the plain dealing we have used. The refinement of the age, indeed, has done much for the manners of controversialists. Of late the assailants, even of the evangelical body, have carried on their attacks under a masked battery. They have struck (if Messrs. Crib and Molineux will, without making an acknowledgment in their professional manner, allow us to borrow a metaphor from them) with the gloves on. There has been something subdued and measured in the charges they have advanced. But, on a sudden, up starts the author in one of the most public spots in the nation, throws away the gloves, and aims, sans ceremonie, to deal his black eyes and bloody noses upon all the miserable wights who chance to bear the title of evangelical. Where, where was the pipe of the Gracchi to have tempered the wrath, the tone, the language, of this child of the Gracchi 2 This new, and most unwarrantable mode of attack, required to be inet, not indeed with the same weapons, but by a distinct exposure of the real weakness of the assailant. We must further request those who may still be disposed to condemn the severity of our censures, to remember, that Dr. Butler has been guilty, in the present instance, of wasting, or rather abusing, one of the grandest opportunities of doing good which could be presented to a human being. Placed at the fountain head of religion in the land, where he was called upon, like the prophet, to remove the bitterness of the water, to sweeten it of all bigotry and error; he refused the office, and cast in herbs additionally bitter and permicious. Placed with half the noble youth of the country at his feet, in the centre of action, and with an instrument of thesophers derived from the Jewish Scriptures." The sollowing subjects are proposed for the Chancellor's prizes at Oxford for 1812: For Latin verses, “ Coloni ab Anglià ad America: oram missi.” For an English essay, “ On Translation from dead Lan
largest power in his hand; when called upon to check the movements of dissipation and self-indulgence; he only taught his ardent hearers to do that upon principle, which their corruption had before impelled them to do from inclination. It is our consolation, however, that the late conduct of many of these distinguished youths, in the erection of an auxiliary Bible Society at Cambridge, proves at once their rejection of this new apostle, and their determination, in despite of his reasoning, to “deny themselves,” in order that they may serve their God and benefit the world.
Is the press:—The Second Part of Dr. Clarke's Travels, comprehending Greece, Syria, and Egypt;-In two 8vo. vols, a Voyage to the East Indies, in the years 1802 to 1806, giving an account of the Isles of France, Bourbon, Java, &c.;-Strictures on reading the Church Service, by the Rev. W. Faulkner of Worcester;-The Father's Reasons for being a Christian, by the Rev. C. Powley;-Letters on Sicily, by Dr. Irvine (by subscription);-Aud a new Edition of the Greek Grammar, and English Scripture Lexicon, by the Rev. Greville Ewing of Glasgow, in one volume, royal 8vo, of about 400 pages.
Mr. Wilson, who has already stereotyped several hundred volumes of the books of the greatest sale, has proposed to print a stereotype edition of the British Essayists in thirty volunes, for six pounds,
Sir R. Phillips proposes to print by subscription, in 70 volumes 8vo., a volume to be published monthly, a new and enlarged edition of the great Universal History, with maps, &c., at 12s, a volume.
The vegetable wax from Brazil has undergone a very rigid examination by the Royal Society, who have accurately analysed it, and also ascertained its chemical properties. The trials which have been made to ascertain its fitness for candles, are said to be satisfactory. The addition, it appears, of from
guages.” For a Latin essay, “Xenophon. tis res bellicas, quibus ipse intersuit, narrantis, cum Caesare comparatio." Sir Roger Newdegate's prize for the best composition in English verse, not containing more than fifty lines: Apollo Belucdere.
LIST OF NEW PUBLICATIONS.
- tried Log Y. Love to Christ: a Discourse delivered at Coventry, June 11, 1811, before the Unitarian Tract Society established in Birmingham, for Warwickshire and the neighbouring Counties. By James Hews Bransby. 1s. he Circular Letter of the Rev. Robert Luke. 1s. 6d. A Treatise on the Government of the Church: compiled from the most celebrated Divines. By Edw. Barwisk, A. B. T. C. D. 45. Third Report of the Committee of the London Society for promoting Christianity among the Jews. 2s. 6d. A Defence of the Ancient Faith; or Five Sermons in Proof of the Christian Religion. By the Rev. P. Gandolphy. 8vo. 5s. Jetters to a Friend on the Evidences, Doctrines, and Duties, of the Christian Religion. By O. Gregory, LL.D. 2 vols. 12mo, 14s. An Entire New Version of the Book of Psalms; in which an Attempt is made to accommodate them to the Worship of the Christian Church. By the Rev. W. Goodc, M.A. 2 vols. 8vo. 11.1s. The Excellence of the Liturgy. By the Rev. B. Woodd, M. A. 1s. 6d. A Body of Divinity, wherein the Doctrines of the Christian Religion are explained and defended. By I. Ridgley, B. D. 8vo. Wol. I. 9s. A Sermon preached in the Cathedral Church of Chichester, August 8, 1811. By W. S. Goddard, D. D. 2s. A Sermon preached in the Parish Church of St. Michael's, Lewes, before the Right Rev. J. Buckner, D. D. July 18, 1811. By the Rev. R. Ellison, M. A. 2s. A Sermon on the Salvation which is in Christ only. By the Rev. E. T. Vaughan, M. A. 1s. 6d. A Sermon on the great Duty of bringing Children unto Christ; preached in the Parish Church of Hornchurch, June 23, 1811. By the Rev. M. Horne. 1s.
M. Iscer. LAN rous. Memoirs of the Life of Prince Potemkin, Field-Marshal and Commander-in-Chief of the Russian Army. Comprehending Original Anecdotes of Catherinie the Second and of the Bussian Court. Translated irom the German. 8vo. 8s. Hiographie Moderne; or, Lives of Remarkable Characters who have distinguished themselves from the Commenceurent of the French Revolution to the present Time, in which all the Facts which cancern them are related in the most impartial and authentic Manner. 3 vols. 8vo. 11. 11s. 6d. Postscript to Trotter's Life of Fox. 8d. A Brief Inquiry into the Merits of the Bill for the better regulating, &c. Parish and other Registers. By the IRev. W. C. Frith, LL.B. 1s. 8d. The Asiatic Annual Register, for 1809. 215, Evenings Amusements, for 1812. By W. Frend. 5s. Instinct displayed, in a Collection of wellauthenticated Facts; exemplifying the extraordinary Sagacity of various Species of the Animal Creation. By P. Wakefield. 12mo, 53. Lines, sacred to the Memory of the Rev. J. Grahame, Author of the Sabbath. 8vo. 28. Substance of two Speeches, made by the Right Hon. N. Vansittart, Alay 7 and 13, 1811, on the Report of the Bullion Committee. 5s. 6d. Jollie's Cumberland Guide and Directory; containing a descriptive Tour through the County, and a List of Persons in public and private Situations in every principa Place in the County: also a List of the Shipping. 8vo. 6s. A Journey through Persia, Armenia, and Asia Minor, to Coustantinople, in the Year 1808, 1809. By J. Morièr, Esq. 4to. 3. 13s. 6d. with 25 Plates, bds. Travels in the Island of leeland, during the Summer of the Year 1810, with 15 Plates. By Sir George S. Mackenzie, Batt. 4to. 3. 3s.