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live in these latter days, the Sun of righteousness himself hath arisen; and labour, by maintaining a just respect for the institutions of the gospel, to diffuse among your brethren the influence of a system so worthy of God and so confolatory to man.'

The 8th fermon, on the reputation of the righteous, is beautifully chafte in the language, and the matter is impressive. Were it only from the interett we take in the author, we wish that the funeral panegyric with which the sermon concludes may be as just as it is elegant. The following paffage will shew the author's manner :

But if the righteous man has been called to act in a superior ftation, if he has been sent by heaven, like an angel of mercy, to scatter blessings through a guilty land, to support the glory of a falling constitution, to itrengthen the arm of justice, and to diffuse her influence to the remoteft corners of an empire, his reward will bear a proportion to the good he has performed. Appearing on a more conspicuous stage, his actions are more exposed to the observation of his brethren; the effects of his conduct extend to a greater distance; and a more numerous multitude is called to witness and approve his virtue. Though envy may sometimes seek to blast his rising glory, and rivals threaten to fap the foundation of his greatness, yet integrity is his sure defence, and the applauding voice of a nation is lifted up to deprecate his fall. Every heart takes an interest in his fortunes. To his declining years good men look forward as to a public calamity. If he ficken, the skilful of the land attend his couch with filiál solicitude; the anxious voice of inquiry is heard at his door; and the prayers of the faithful ascend to heaven for his recovery. And when he falls his country mourns. nobles assemble in crowds to pay the last tender tribute to his memory;

the poor bewail the loss of their protector; and the widow and the orphan are seen weeping at his grave. But angels have bended from their thrones to receive their kindred spirit, to rejoice with him at the remembrance of the labours he has sustained, and to welcome his arrival in the mansions of the juft. His bleeding country, with a generous ardour, labours to perpetuate his worth. The tears of genius fall around his tomb. The faithful page of the historian records his fame, and the sculptured marble transmits to poiterity the image of the dead. O! may it rouse them to the imitation of his virtues; and, like the mantle of Elijah, convey to future patriots a portion of his fpirit!

The two fermons upon alms have a considerable share of originality. This is a quality so rare in sermons that it must attract attention; and where it is the result of simplicity and genius, not the offspring of affectation and eccentricity, it must command applause. We find a very beaten subject placed in new lights; we observe our minds to be not only convinced by strong argument of the importance and necessity of the duties

recommended,

Her sorrowing recommended, but our feelings quickened to that particular tone which makes us in love with our duty and the sentiments of the author.

This effect of eloquence is produced chiefly by a selection of picturesque and tender sentiments exhibited through the different parts of the subject in a manner apparently the most artless.

But while we feel the strength and eloquence of this author, and applaud his production, we are at the same time prompted to dissuade from an imitation of his writings. We think his style and manncr not the best, even while they are his own; for, instead of being a happy vehicle for his sentiments, the excellence of the latter is necessary to atone for the defects of the former. The author's Ityle is the style of maxims, not of popular discourses. To be particular and characteristic in sermon illustration, without being too familiar, is a chief perfection in preaching : with a singular talent for this manner, our author feems at no pains to avoid its exireme.

In illustrating his subject we find him introducing with great complacency such familiar names as Mr. Howard, Dr. Šwift, Mr. Thomas Firmen, citizen of London, Francis de Sales, Richard Baxter, and Madame Maintenon, of virtuous memory.'

Subicription to charity for promoting cleanliness might have been inculcated without the household detail of woollen cloth, flax, and soap. Industry might have been suitably recommended to men of fortune without calling them idle gentlemen.' We give the following extract as affording a specimen of the author's manner, and likewise as a proof of his acuteness and good sense :

• Compassion, improperly cultivated, springs up into useless sensi-, bility. The pleasure which attends it soothes and deceives the heart. Aa interesting account of human wretchedness excites pleasurable fympathetic emotions: the tongue utters kind wishes, · Be ye clothed, be ye warmed;' and the heart exults in virtuous fenfibility. But, to enter the dwelling of the wretched; to examine debts, and wants, and diseases ; to endure loathsome fights and smells, within the sphere of infection; to give time, and thought, and hands, and moneythis is the substance, not the shadow of virtue; the pleafure of fenfibility may be less, but so is the danger of self-conceit which attends it: Death-beds, in the page of an eloquent writer, delight the imagination; but they who are most delighted, are not the first to visit a dying neighbour, and fit up all night, and wipe off the cold fweat, and moisten the parched lip, and remove the phlegm, and give easy postures, and bear with peevishness, and suggeit a pious thought, and console the parting fpirit. They often encompass the altar of virtue, but not to sacrifice.

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• Extreme sensibility is a diseased state of the mind. It unfits us to relieve the miserable, and tempts us to turn away. The light of pain is shunned, and the thought of it suppressed; the ear is stopped against the cry of indigence; the house of mourning is passed by; even near friends are abandoned, when fick, to the nurse and the phyfician, and when dead, to those who mourn for a hire; and all this under pretence of fine feeling, and delicate sensibility, and a tender heart. The apples of Sodom are mistaken for the fruit of paradise.'

The two sermons on · The Gospel adapted to the State and Circumstances of Man' appearing to us, from internal evidence, to be the production of a young man capable of improving in public compofition, we shall be more particular in our remarks upon them, in hopes of being useful to the author.

Our conjecture of the author's youth arises from his style, which is fluent, unartificial, and exuberant; from the manner in which he has arranged his subject; from the heads of his dircourse, and from the opinion he has delivered concerning his subject : My subject is evidently important; it places the

scheme of the gospel not perhaps in a new, yet certainly in a

most interesting point of light.' Here we were surprised to find it a matter of doubt with the author whether he had not been the first who had pointed out divine revelation as happily adapted to the state and circumstances of man. Had we been called upon to mention a subject in preaching which has been more frequently and more fully handled than others, we should very probably have mentioned this view of revelation. Nor is this to be wondered at, for, without a full conviction on this point, there can be no belief in the gospel, nor any

trust confidence in the wisdom and goodness of the God of Christians. Yet the manner in which the author has arranged his subject and exprefled himself, would lead us to conclude that to him this view of the gospel was not familiar. From the concurrence of so many writers in adopting the same plan, and the same manner of stating it, we were led to think that, upon the subject of revelation, there is but one right and obvious arrangement; our author's departure (in form though not in substance) from this arrangement, appears to us complex and inaccurate, carrying upon the face of it an air of wordy oftentation. Mr. Kemp means to fhew,

· First, That man, although endued with the capacity of receiving information, yet by his own unaslifted efforts, is totally unable to acquire the knowledge of those truths with which it chiefly imports him to be acquainted.

• Secondly, That, upon his being enlightened with the true knowledge of God and of his duty, he must necessarily be impressed with a deep sense of his own depravity and guilt.

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Thirdly, That he has a consciousness of moral obligation, and ideas of moral excellence, which experience tells him he cannot by his own efforts fulfil and realise.

Fourthly, That he is subject to many afflictions, for which, upon the principies of reason, he cannot account, nor discover to what good purpose they tend.

• Lastly, That although he feels both presages of, and desires after, a future state of being, yet, from the light of nature, he neither derives assurance of its existence, nor any certain information concerning it.'

The usual method, however, 'is to show that the gospel is adapted to the circumstances of mankind, ift, As they are ignorant; 2dly, As they are guilty; and, 3dly, As they are weak. Now, not to mention the inconvenient length of each of our author's heads, nor the inaccurate manner in which some of them are exprefied, the other mode, more simple, naturally includes the illustration of all that is proposed. Accordingly we find that the author has, under his divisions, introduced the fame fentiment, and also the fame method of illustrating it, which we find generally adopted. He shews the deficiency of heathenism and unafiíted human nature respecting the object under discussion, and, winding up his argument, points out the light disclosed by the gospel on that particular topic. The discussions themselves, and the manner of the preacher in his ad and 3d heads, are exactly what are common under the 2d, Guilt, and 3d, Weakness. But what he brings under a fifth head is in fact a part of the first, as men's darkness concerning immortality is an essential por tion of that ignorance which there comes under review. The fourth head also is not a proper division. The confolations of the gospel result from it in the joint view of its being accommodated to weakness, ignorance, and guilt; yet to a review of his subject placed in this aspect we would not willingly object; and indeed many of the usual illustrations of the subject are here touched upon, if not with energy yet with clearners.

Those that have been omitted are the advantages of the gospel, not only in conveying positive truths and light (which are stated), but in delivering us from that mass of error with which the light and truths derived from unaslisted reason were nearly overwhelmed, and from which it had been found impoflible to separate them. The light derived from the example of Jesus in removing our ignorance; and the means by which we procure the aids of the Divine Spirit, are an essential discovery of the gospel not recognised by our author. The ordinances also, and the preaching of the word, as adapted to the state and circumstances of man, are all of them unnoticed.

Ingenious Ingenious men who have set themselves the task of paraphrasing portions of scripture indiscriminately, have not been able to escape ridicule when in plain passages they have laboured a paraphrase with no earthly effect but to darken counsel with words. But in the argumentative part of a discourse, when the preacher has fubjoined in proof a very clear passage of holy writ, to detain us with a long paraphrase upon this passage, is a more fingular abuse of time. An instance of this fault we find in pages 255 and 6 of our author.

Instances of inaccurate and redundant language in Mr. Kemp might be mentioned. A consciousness (see head 3d) of, &c.

which he cannot fulfil and realise.' The Cartesians held consciousness to be the only reality which we have. We do not suppose our author intends to impugn this system, but means only to express this plain and familiar truth, which we think he has done obscurely, viz. That there is in the human mind a standard of virtue and duty, which in practice we can never reach they tend,' (see head 4). In this ill-constructed sentence we are to understand that man cannot discover any good purpose to which the principles of reason tend; principles being the nearest antecedent to they; but this is not the meaning of the author— the dark benighted world'the field or page of controversy -- the clear and confiftent, grand and sublime consolations of the gospel-grand and capital doctrines’ the most flagitious enormities,' i. e. the most wicked wickedness the most undaunted fortitude.' • There is nothing,' says the author, ' in the circumstances of man that can vindicate the rejection of this precious doctrine. This is proper language. But when he mentions ' a person whose extensive knowledge and deep sense of religion vindicated a corresponding practice, we are reminded of the anecdote of Lord Chesterfield's orator, who, upon hearing it asserted that the conduct of a certain person made him liable to the censure of the house, replied that he was of a contrary opinion, and thought that the gentleman's conduct made him liable to the praise and thanks of his country.

The 14th fermon, on the revolution, is a spirited popular address, well adapted to the end for which it is preached. The author discovers an accurate knowledge of the history of his country, and his sentiments are a pleasing union of ardour for freedom and native rights, with loyalty, love of order, and good magistrates.

Of the plain sermons written on the similar subjects of searching the scriptures and studying the scriptures, we prefer the former,

Upon a general view of the volume before us, justice requires that we recommend it as containing feveral excellent dis

courses,

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