Images de page
PDF
ePub

[Benjamin] a Mediator." The fact is, Benjamin was no mediator between Joseph and his brethren; but his presence was to be a proof they were no spies. What could the act of verifying the words of Jacob's sons to Joseph, have to do with that of justifying sinners before God? Surely we might as well preach up the duty of clerical residence, as we think it was once ludicrously attempted from the text "Abram removed his tent, and came and dwelt in the plain of Mamre." Or we might as fairly build an elaborate disquisition on tithes, upon the text," Now an omer is the tenth part of an ephah."

2. Another objection we have to this style, which indeed springs out of the first, is, that it invalidates the force of what is true; and, we should think, must produce hesitation even in the breast of the preacher himself, as we are sure it must in that of the reflecting part of his audience. How very different must be the feelings of a man of sense and reflection himself, when, warning his hearers against the danger of apostacy, from the plain and manly words of the Apostle, "Let him that thinketh he standeth take heed lest he fall;" and when he is fancifully, though elegantly, enlarging on the fall of Eutychus from a chamber window! Confidence in the scriptural correctness and due illustration of his subject seems to be of vital importance to the energies of a preacher; and we cannot but think such a feeling will strongly re-act on the attention of the audience. But what confidence on either side can be awakened, when the tremendous call of the Son of

[blocks in formation]

faulty precedents. The early fathers of the Christian church were, as we have hinted before, full of these fancies. With them the four Gospels must be made to mean the four winds; and the first four, or, as St. Austin read them, the first three commandments, must be supposed to be in honour of the Trinity. It would be endless, as well as useless, to recount their extravagancies. The Bible should be made to utter at least a "certain sound," and to render the manly and unalterable "words of truth and soberness." The quaint con

ceits of our own more immediate fathers, of such men as Bishops Andrews, Brownrigg, Hall, &c. as well as those of the reverend and learned primitive fathers just alluded to, may be far more easily accounted for, and excused, than similar improprieties in their modern successors: whilst, to extenuate still more their fault, it must be remembered that for the most part such men used the analogical method here spoken of only subordinately,amidst a boundless mass of learning and thought of a better kind. Their fanciful allusions were but a sort of stimulating condiment to a wholesome repast;-something to be pardoned for their better qualities of style.

4. But the mention of such times leads us unfortunately to worse, and by consequence to another great objection we have to this method, arising from the dangerous use made of it by certain of the Puritans, and the temptation it holds out to less excusable moderns to tread in their footsteps, by the adoption of a vague, crude, mystical, and often most mischievous system of theology. We wish entirely to acquit Mr. Beachcroft of any share whatsoever in our present observation; which acquittal, indeed, we trust our former reference to the sound, moderate, and, on the whole, judicious views of doctrine in his volumes, has rendered here unnecessary: only we should be sorry

that so respectable a name should at any time be borrowed to give a countenance to other interpreters, governed by less pure designs, or less orderly feelings. By the mode of commenting on sacred Scripture here spoken of, we are persuaded, as it has been well said on a like occasion, that " any thing may be proved from any thing." And it is to be observed, that suggestions from those who are looked up to by others as spiritual guides and instructors are often received by the poor and illiterate as proofs; and thus a mere intended prettiness on one side will, on the other, wear the aspect of an infallible assertion. It would be painful (to the honour of the present times, be it said, it would be almost superfluous) to represent more particularly the absurd interpretations of some of the pretenders to religion in the time of the civil wars, and the usurpation of Cromwell. Nor are we willing to drag to light the use of Scripture in certain journals of more modern date, which have given too much occasion "to those who desire occasion" against all religious zeal whatever.

We are, however, disposed to mention one specific instance of a minor perversion of Scripture, which is more common, though not less incorrect, than the misinterpretations to which we have just alluded. We refer to that view of the Psalms of David, which, instead of dividing them into their various classes of historical, devotional, prophetic, &c. makes them wholly and exclusively relate to Christ; and requires us to give up all the moral and practical benefits, all the rich and varied consolations, derivable from them, as private devotional compositions, for the alleged superior profit of considering them simply as delineations of the person, offices, acts, and various circumstances and feelings of the Saviour alone. In answer to such an imagination, we need do nothing more than refer, amongst other places, to the autho

himself, of a considerable portion of one Psalm to the private circumstances of believers.* But we shall not dwell upon the point, having merely brought it forward as a general illustration of our ideas upon this subject, in order to show the unsafe use that unsound minds may make of such a canon of interpretation; which, however, as to the greater aberrations to which it might give rise, we are persuaded, would stand clear of all serious mischief in any writings of Mr, Beachcroft.

This author being evidently endued with a most feeling mind and glowing imagination, under the direction of a true spirit of Christian piety, seems to us exactly the person who could best spare the resources in question, on account of the ample ones he must doubtless possess of a better kind. We should by no means wish a more suppressed tone of feeling to appear in his sermons; for ardent feeling, under proper regulation, must ever constitute, we apprehend, a most attractive feature in pastoral instruction. The following passage we have marked as an engaging specimen of par thetic eloquence, and almost without any assistance from the very figure on which the sermon founded,

[ocr errors]

"A life of sound religious principle has it joys. It is not that cold, dreary, inanimate tract of country, which it is so often described to be. Let the picture be drawn with candour and impartiality, and amidst a few fleeting clouds, there will be much sunshine to gild the scenery. The evening, more particu larly, of a religious life, must ever be painted in glowing colours. And if the

life of a real Christian could be analyzed, it would be found to contain more particles of satisfaction than the life of any other man. But make, I entreat you, the experiment for yourselves, gion are ways of pleasantness, and all and you will find that the ways of reliher paths are peace. And if they be so in this world, what joys will they not

[ocr errors]

ritative application, by St. Peter 1 Pet. iii. 10-12. See also Heb. xiii. 6.

lead you to in the world to come! There, every cloud will be dispelled, every mist dispersed; the veil will be drawn aside; we shall no longer see through a glass darkly; but shall see God face to face. We shall rest from our labours; all tears will be wiped from all faces; and nothing will be heard but thanksgiving and the voice of melody. Then, we shall look back upon the many trials, temptations, and vicissitudes of this life, as the Israelites, when arrived in the earthly Canaan, looked back upon the bondage of Egypt, the terrors of the Wilderness, and the passage of the Red Sea. We shall commune together of those things which have happened. Did not our hearts burn within us, while our great Leader, the Captain of our salvation, talked with us by the way, and opened to us the Scriptures? Did not we then anticipate that which we now actually enjoy? Blessed for ever be God the Father, who hath given us this glorious inheritance! For ever blessed be God the Son, who hath purchased it with his own blood? Blessed through all eternity be God the Holy Ghost, who hath sanctified us, and made us meet to be partakers of the inheritance with the saints in light! To whom, three persons and one God, be all honour and glory for ever and ever! Amen." Beachcroft, vol. I. pp. 18, 19.

Much of vigorous rapidity of thought appears in the following extract from the sermon upon "The faithful Abraham."

"Pray then, that [the word of God] may be sent with power to your souls; pray that it may awaken, convince, convert, regulate, guide, comfort, satisfy, and preserve your souls unto life eterBal: let it be written upon the tablet of your memory, The Lord can provide.' He who provided the ram caught in the thicket; he who provided on the

same mountain a sacrifice for our sins; he who orders all things according to the counsel of his own will; whose providence is so particular, that not a sparrow falls to the ground without his permission; he can provide for you; he can set the bounds of your habitation; he ean provide friends, advisers, counsellors; he can ordain crosses, trials, disappointments; he can bestow comforts, graces, encouragements; he can direct every thing for your eternal good. If Christ Jesus be yours, all the promises are yours; in him they are yea, and in him amen, to the glory of God the Father. Be not then faithless, but believing; look to the rock from whence ye

[blocks in formation]

"He shall come, and the heavens shall declare his righteousness, for God is Judge alone.' Lo! he cometh with clouds, and every eye shall see him, and they also which pierced him.",

We have no means of judging why the first sentence appears as a quotation, the second not so; more particularly since, on consulting the sacred text itself, we find that, of the two, the latter verse more particularly requires the artificial marks we have mentioned. We think too that we perceive much appearance of haste in many detached passages, whether referring to Scripture or not: such as where in proof of " the sad spirit prevailing in St. Paul's time amongst many even professing the Christian name," the picture drawn in the first chapter of his Epistle to the Romans, manifestly of nonprofessors, is adduced as "too dreadful to dwell upon."

In short, we hope we shall not be considered as stepping out of our sphere by generally advising our author, in any future publication, to bring his reasoning powers into fuller exercise, and lay rather a stricter restraint on the fervour We of his ardent imagination. should have been happy to have discovered more of important and

regular discussion in his sermons suited to this discussing age, and at least an habitual endeavour strictly to adhere to the particular subject or head he undertakes to consider. A single paragraph not uncommonly with him embraces many subjects. In short, we should recommend the close and attentive study of the most approved models; and this not so much for doctrine, in which he is generally sound and judicious, as for composition. For this, as a study, the sermons of Clarke and Sherlocke might be read with the greatest profit, and are, indeed, master pieces in the way of close and logical reasoning; those of the latter have occasionally great eloquence and pathos. To form a proper style of divinity, applicable alike to the city and the village, the palace or the cottage, we should point out Beveridge, with the words of the Roman in our mouth,

Nocturnâ versate manu, versate diurnâ.

Although Mr. Beachcroft" is not aware that he has intentionally borrowed a single idea from any favourite writer;" yet he gives us much reason, even from his own occasional references, as well as the variety of his matter, to infer that he has been unawares indebted to many valuable stores, ancient and modern and fully as we agree with him that "much reading will beget an occasional similarity of thought and expression," we are strongly convinced also, that the above writers, in conjunction, would tend to form a much purer and safer style of pulpit instruction, than even the pious and playful Bishop Hall. Perhaps, however, the unrivalled sweetness and richness of Leighton's page, in his Commentary on St. Peter, might afford a model at once safe and more congenial than any yet mentioned to Mr.. Beachcroft's amiable mind.

If to the style of Mr. White, who must excuse our late return and less extended attention to his pages, we must attribute less of sensibility and originality than to that chosen

by Mr. Beachcroft, we cannot fail to perceive in it marks of a more mature judgment, and of a faithful adherence to what, in our minds, appear the best and purest models. He aims at little that is new in doctrine or in illustration. His plan embraces a judicious mixture of lucid statement, calm discussion, and grave exhortation, clothed uniformly in smooth and unaffected, often in elegant and copious,diction. He frequently rises to the pitch of energy and feeling, if not of a higher or more commanding eloquence. We are not sure that the point of a sentence is not sometimes unduly sacrificed to its soundness, or the fulness of a paragraph to its just and well-poised proportions. But we are quite sure, that the audience at Welbeck Chapel, whether in hearing or reading such admonitions as abound in the three admirable sermons on Christian holiness, will have no excuse for disobedience; and be that is unholy will be unholy still," under the most pow erful human means of grace, who should obstinately continue such under such accents as those of the following appropriate address.

"There is yet another class of per sons who need to be reminded of the necessity of holiness, and who have not the excuse either of occupation or ig I mean the gay norance to allege. and fashionable, who spend their time in one unceasing round of vanities, and never pause for a moment to think whether their course of life is pleasing in the sight of God. Yet would they deem it highly uncharitable to deny pare them to the heedless insect which them the name of Christians, or to comflutters round the flame and cannot be driven away, till at last it is caught by it and consumed. How awful is it to see human beings-beings made for immortality-beings possessing, in many cultivation, who yet go on from day to instances, shining qualities and great day, as if their only concern was to get to the end of life, without perceiving their progress towards it, living as if there were no hereafter; hiving, as the the world! O that he would graciously Apostle expresses it, without God in enable the voice of truth to penetrate

for once into their hearts; that some at least of these careless ones might have their attention arrested, and be persuaded to consider for what they were made, and whither they are going! Turn not a deaf ear, I beseech you, to the voice of instruction. Do not let the enemy of your souls persuade you that religion is a foe to cheerfulness, that you will be less happy for making God your friend; that your present hours will be clouded by the certainty of possessing eternal and unchangeable felicity. Neither let him persuade you that you are safe, because you may not be grossly sinful; that amiable tempers and engaging manners can supply the place of sanctity of heart, or that God will be satisfied with any thing less than the consecration of your souls to his service. Let me appeal to your consciences, whether you believe the Scriptures to be the word of God? If you do not believe them why do you mock him by attending on his ordinances? why do you call yourselves the disciples of his Son? If you do believe them, to what part will you refer for a vindication of your conduct? To what part rather will you refer and not find yourselves condemned? Do you not read, not only that the wicked shall be turned into hell, but also all they that forget God? Is not a wo denounced against those who have the harp and viol, the tabret and pipe, and wine in their feasts, but they regard not the work of the Lord, neither consider the operation of his hands? Does not our Lord inculcate on his disciples poverty of spirit, sorrow for sin, purity of heart, renunciation of the world? Does he not teach

them to aim at being perfect, even as their Father which is in heaven is perfect? Do not his Apostles condemn those who are 'lovers of pleasures more than lovers of God? Do they not say, 'She that liveth in pleasure is dead while she liveth? Ye adulterers and adulteresses, know ye not that the friendship of the world is enmity with God? If any man love the world, the love of the Father is not in him? Such undoubtedly is their language: you must therefore take your choice. You must be holy, or you must renounce the name of Christians; at least you must renounce the promises and hopes of Christianity.

"But perhaps, whilst I am insisting on the necessity of holiness, some will accuse me of corrupting the Gospel, and teaching men to seek for the blessings of another life by works and not by faith. God forbid that I should be guilty of so gross an error. No; it must always be contended that we are justi

fied by faith without the deeds of the law, that our own holiness will not suffice; that our hope must rest altogether on the atonement and righteousness of Christ. Still let it be remembered, that, whom God justifies, them he also sanctifies. True faith is known by its fruits. Its constant tendency is to produce holiness of heart and life; and when they do not appear, there is too much reason to conclude that a man has not faith, and therefore that he is not justified." White, pp. 314-317.

We had marked for notice and commendation as one of the best in the volume, and exhibiting very considerable clearness of criticism, with much strength and warmth of appeal, a sermon towards the latter end, on the Ruin and Recovery of the Creation, from the text, as Mr. White proposes to read it, "The earnest expectation of the creation waiteth for the manifestation of the sons of God; (for the creation was made subject to vanity, not willingly, but by reason of him who subjected it;) in hope that the crea tion itself also shall be delivered from the bondage of corruption, into the glorious liberty of the children of God." Rom. viii. 19— 21. His delineation, also, in a following sermon, on Brotherly Love and Unity, of "a community of which all the members were influenced by the principles of true Christianity," we should have been glad to extract and to compare with a very fine passage in Bishop Butler's Analogy to the same effect. But we must content ourselves with the present mention of them; and, retracing our steps through the volume over many little flowery tracts we had marked for observation, we shall conclude with an extract from a sermon on the Athanasian Creed, containing an important, though not novel view of that creed, to which we think it our duty to draw the attention of our readers.

[ocr errors][merged small]
« PrécédentContinuer »