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has said the most of it in the fewest words; he remarks that “the language of Te Deum, is simple and majestic. In it we recognize the sublimeft paflages of the prophet Isaiah, the grandest truths of the gospel history, and the most pathetic lupplications that are to be found in the book of Psalms.”
It is upon this, and some other accounts, that the complaint of Dr. Bennet is still admislible. Some, he says, repeat it with so little attention and zeal, that they feem neither to regard what they say, nor to consider to whom the hymn is addressed. The language, he observes, is wonderfully sublime and affectionate, and we cannot utter any thing more pious and heavenly. Let our souls be warmed with correspondent affections. Let us mentally speak the versicles which we do not pronounce with our lips. And let me entreat, continues Dr. B., my brethren of the clergy not to begin this hymn too haftily. After they have said, here ends the first lellon, let them make a small pause till the people have time to rise from their seats and compose themselves for the recitation of this folemn hymn, that they may not be hurried and disordered, but may leisurely attend the minister's beginning it, and be ready themselves to begin it with him. After each of the leflons both in the morning and evening service, the same method thould be observed before the beginning of any other hymn or plalm."
If such of our readers who are not perfectly conversant with the abstract terms of fublimity, fimplicity, pathos, &c. will attend to the following analysis of this composition, to them it will gradually unfold its beauties like some majestic edifice opening to the eye of the admiring beholder-" The first part of Te Deum, is therefore, an act of praise, or amplified doxology. The second a confellion of the leading articles of the Christian faith. The third contains interceflions for the whole Church, and supplications for ourselves. This hymn not only opens to us a view of heaven, but with the evangelical prophet (Isa. vi. 3.) and beloved disciple (Rev. iv. 8.) we behold the various orders of angels, cherubim, seraphim, and all the heavenly powers acknowledging a triune God in the triumphal strains of Holy, Holy, Holy, Lord God of Sabaoth, the whole earth is full of thy glory. The hymo then proceeds to invite us to join with the angelic hoft, with the prophets, apostles and martyrs, in praises to God now, as we expect to be united with them in glory hereafter. Confession being next in order, as members of the Holy Catholic Church, we acknowledge the ever Blessed Trinity - the infinite majesty of the Father, the honour due to the Son, and the divinity and personality of the Holy Ghost. Our Redeemer, we acknowledge, as very God of very God, and the King of Glory, which is amplified by his condescension to be born of the Virgin Mary, his meritorious Tufferings, and cruel death upon the cross. And from his feat at the right hand of God we acknowledge that he will come to be our judge; and if we savingly believe in his name, he who is now our mediator and intercessor, will then be our advocate and friend.
In the next place we pray for the whole family of Christ's Church, and we entreat our Saviour to save his people from all evil, and bless his peculiar heritage. Sensible of our own infirmities, and assured that praise is not acceptable from the lips of finners, we pray that temptation may neither deprive us of the benefit of our present devotions, nor indispose us for the
return of duty. Finally, we plead not our merits but our own distress. On *ourselves, and all fublunary power, we renounce dependence, relying only upon the truth and the mercy of him who has promised that he will save. thofe who put their truft in his mediation. In the words of the Psalmist, we exprefs our hope that we are of that number, and our confidence that ini Vol. II. Churchm. Mag. Jan. 1802.
the end we shall not be ashamed, confounded or disappointed of our warran. table expectations.
(To be continued.)
beauty of its images, as well as the harmony of its lines; whilst the morality which it breathes throughout, has recommended it, and gained it many admirers among the friends of virtue. The critics of the present day have however endeavoured to rob this valued poem of its chief merit; and have attempted to shew that its sentiments are built on a false foundation, and that its ideas, however glowing and attractive, are fallacious and unjust. They have even asserted that Goldsmith himself acknowledged the truth of this remark, and confefled that none of the notions he had adopted in his description of “ Sweet Auburn" could possibly be realized, or have any other foundation than “ the poet's fancy.” But on this point almost every reader is capable of judging for himself; dull indeed must be the understanding and cold the heart, which needs the critic's aid, to discover its beauties, or to feel the justice of its sentiments.
But a strange attempt has been made in a late “ Evangelical" publication, the principles of which we need not describe, to thew that the delightful character of the clergyman, which is so sweetly pourtrayed in that poem, can only suit, and was certainly intended for, fome Methodist minister, and not the parson of the parish : this opinion is founded principally on his general character, and particularly on his being ftiled as the village preacher:" which the publication referred to “ presumes to think would not have been the title given by the" accurate Goldsmith, “to the Rector, Vicar or Curate.” But with all due deference, we beg leave to differ from it in this point; and though such a subject is scarcely worth discussion, we will take the liberty of stating a few of his lines, and drawing such conclusions from them as may fatisfy every unprejudiced mind.
“ A man he was to all the country dear,” Which could not with any appearance of truth be said of any disenting minister, however amiable his character, and however succefsful his labors; because the very idea of disent, must necessarily exclude such universal approbation.
“ And paling rich with forty pounds a year;" The mentioning a fixed sum in this line, seems to argue that lie had a fixed salary, (arising perhaps from tythes, offerings or stipend) which is not usually the custom with Methodists.
" Remote from towns he ran his godly race," Which is another image not very appropriate to the customs of Se&aries; who usually choose their residence in populous neighbourhoods, and large manufacturing towns, &c.
“ Nor e'er had changed, nor wished to change his place." A Methodist preacher who had never even “ wished to change his place" would be a “rara avis" indeed; when itinerancy is the badge of the feet, and one of its most important duties: this alone therefore refutes the opinion we have combated. But should any ftill doubt, let them confider
when “the deserted village was written, and they will find a trifling anachronism, unless they suppose the “ village preacher” to be the parish prift.
To The EDITORS OF THE ORTHODOX CHURCHMAN'S MAGAZINE.
GENTLEMEN, MY known zeal for the HONOUR of your excellent mifcellany, and my W hearty good wishes for the success of the great work it was instituted to promote, * will readily dispose you to believe, that nothing can be further from my thoughts than to with you to pollute your pages with perJonal altercation, or acrimonious recrimination, which can tend only to break the bond of Christian charity, and inflame the minds of the contending parties, without producing any good effect whatsoever; and those pages are employed to far better purpose, in promoting the cause of sound religion and virtue, and supporting the cause of ORTHODOXY against gainsayers and opposers of every description. But as the contents of this letter will be found to be of the most healing and conciliatory nature; as yon have condescended to give a place to my remarks on the observations of the LONDON CURATE respecting the MS. of my ancestor about “ The fears of the pains of death,” and have also in No. X. p. 473. printed that gentleman's explamation of his faid observations ; I venture to indulge a hope, that you will admit this my concluding rejoinder into your interesting miscellany. .
The LONDON CURATE, Gentlemen, and myself are are both of us MINISTERS of the Established Church, and both of us very confiderable contributors to your mifcellany, and I am truly forry that any thing tending to create an uneasy sensation in the mind of either of us should have ever been admitted into the communications of the one, and misapprehended by the other. From error and misconception the wifeft and most enlightened characters are not free, much less can he who now addreises you plead any exemption from this common lot of humanity. So far, however, am I from wilfully or obftinately persisting in error, that I hope I am always open to conviction, and equally difpofed to retract a mistake the moment such sonviction is brought home to my mind. Under the influence of this principle, allow me to express my sorrow for having “hurt” the feelings of the LONDON CURATE by misunderstanding the scope and intention of his observations on the “Confiderations, fc.” printed in one of your former Numbers. The explanation he hath been pleased to enter into, in your last Number for Dec. 1801, cannot fail to give me, and all who may happen to lee it, the most complete satisfaction, but I hope I may be pardoned for laying, that without rich explanation I could not have fully entered into the motive which actuated the writer. I feel inyfelf called upon to add more, and say, that as a tender regard for the HONOR of my ancestor's memory firit induced me to step forward, in propria persona, in vindication of it from what I then thought a miliepresentation; the same principle impels me to offer my molt grateful thanks to the London CURATE for the high and jult eulogium bestowed by him in your Magazine for December last on his CHARACTER and WRITINGS.
For any undue degree of “ asperity,” with which I may have treated the LONDON CURATE in the first letter you printed on this subject, I heartily beg his pardon, and hope the reasons I have already urged, of misconceiving his meaning, and feeling tenderly alive to the credit and honor of the dean's * See pp. 1, 2, 3, of Number 1. Orthodox Churchman's Mugazine. G ?
memory, memory, will effe&ually plead my apology. For the LEARNING and crie TICAL ACUMEN so eminently possessed by your correspondent, I now and always have entertained the greatest admiration and respect; and hope he may long live to exert them in the cause he hath so happily undertaken, and may receive a great and just reward for his “ labour of love" hereafter in the realms of eternal bliss.
I have now, Gentlemen, only to beg your pardon for occupying so much room in your valuable miscellany, to repeat my good wishes for its utmost success, and to subscribe myself,
. Your most obedient, and very humble servant Creech St. Michael, Jan, 8, 1802.
To The EDITORS OF THE ORTHODOX CHURCHMAN's MAGAZINE,
GENTLEMEN, THE judicious remarks of your correspondent Iota, Number X, p. 469,
et seq. on the subject of METHODISM, are very sensible and well-timed, as I ani of opinion with him that “at this very time uncommon pains are taken to spread the principles of METHODISM throughout the united kingdom.” I have particular as well as goneral reasons to be of this opinion, as within these few last years a Methodistical conventicle has reared its head in my parish, and about the same time another was established in a neighbouring parith where I have for many years officiated: notwithítanding both my public and private communications have been in direct opposition to such irregular proceedings. The persons who in these meetings think themselves “ called by the Spirit" to utter their extemporaneous effusions by PREACHING and PRAYER, are many of them of the lowest class of uneducated mechanics from a neighbouring market town; and they affert that as our Saviour passed by the learned and powerful when he first began to take on him the ministerial duty, and selected his disciples from the low and humble fishermen, therefore they conceived themselves as fit inftruments to propagate his religion as those who are regularly fet apart and ordained for this purpose by human ceremonies. They say also that extraordinary supplies of grace, and the power of the Holy Ghost, which is liberally shed forth upon them according to their necessities, more than compensates for the lack of learning and regular ordination. These pretences have been a thousand times confuted, but are as often re-urged on the minds of the lower classes of Society as though they had never been answered: and they, pleased with the compliment paid to their vanity, are far more inclined to liften to their fanatical teachers, than to the regular and duly appointed minister of the Golpel of Jesus Christ.
Your correspondent Iota asserts that “ some of the clergy, and even beneficed ones too, are closely associated with these separate congregations, &c." and the statements which have appeared in several of your former numbers, concerning the PolWHELIAN CONTROVERSY ; to which may be added the BEREAN CONTROVERSY, on the same subject, betwixt the Rev. Mr. Bere, Curate of Blagdon, and the Rev. Sir A. Élton and others, seem to countenance and corroborate the assertion. For my own part, having the prosperity of the Christian religion sincerely at heart, I cannot but deplore, that, at a time when an whole host of enemies are exalting themselves against our excellent establishment, the regular ministers of the established Church, who in Love and Amity should unite their exertions to defend her, should fall out with each other, and, by injurious and acrimonious reflections, bring great disgrace on themselves, and incalculable injury on the cause they pre
tend to espouse. But if, as your correspondent observes, the beneficed clergy ra ther widen the schism, than endeavour as in duty bound to " bring back erring brethren to the flock of Christ,” too-great blame cannot be attached to such unworthy conduct. Whether the RECTOR OF BLAGDON deserves the accusation of encouraging METHODISM brought against him by his CURATE, is not easy to determine, but it is not at all difficult to ascertain that the Curate hath made use of many heated, and disrejpectful expressions towards a person from whom he acknowledges to have received many favors for a great number of years. And if an old rule of judging of controversies may in this case be admitted, that “the person who first puts himself into a pallion is wrong," the CURATE of Blagdon is evidently wrong.
I perfectly agree with your correspondent that as one means of stemming the progress of METHODISM, “the clergy should preach the truth plainly, earnestly, and in such a manner as fhews they have the eternal interest of their hearers at heart, “ but even this I am afraid will hardly have all the effect that can be desired while such doctrines as ABSOLUTE ELECTION AND REPROBATION, and Faith WITHOUT WORKS, are propagated by a set of enthusiastic pretenders to religion, with impunity, and even as your correspondent asserts, countenanced and promoted by fome (though I hope very few) of the beneficed clergy of the united kingdoms.
I am, Gentleman, your most obedient and very humble servant, i Jan. 9, 1802.
JEPTHAH'S DAUGHTER. LYCOPHRON. To The EDITORS OF THE ORTHODOX CHURCHMAN'S MAGAZINE.
GENTLEMEN, J ALWAYS fcel a singular satisfaction when the sacred writings receive
testimony or elucidation from ethnic compositions. Mr. Bryant has traced the percolations of divine truth into the channels of heathen mythology. We are happy to observe enigmatical error itself bearing evidence to scriptural verity. Mr. Kett's “ History the Interpreter of Prophecy,” is in every body's hand. He has performed a work which commands the gratitude of the Christian world. The vestiges of Revelation, even in the fables of the Gentile world, are far more evident than the ninlearned imagine. A most ingenious writer has recently discerned them even in the darkest and most difficult of all authors, Lycophron himself. Mr. Meen, Prebendary of St. Paul's, the intimate friend of the late Dr. Farmer, in his “ REMARKS on the CASSANDRA of Lycophron,” (a pamphlet of 54 pages, fold by Rivington, Elmfly, Faulder, and Payne) has clearly detected JEPTHA'S DAUGHTER, inveloped in the classic drapery of IphiGENIA. Mr. Meen, aware of the æra in which Lycophron lived, and the court whither he repaired to receive the rewards due to industry and genius, leizes, with uncommon felicity, a clue which guides him through many labyrinths of the Cassandra.
“The æra, (says Mr. Meen) of the Ptolemies, was singularly favourable to the production of a prophetic poem. The celebrated library at Alexan
dria was open for the inspegion of the curious. The Greek version of the : Old Testament, undertaken by the Seventy, at the command of Ptolemy Philadelphus, was here deposited. The researches of the learned were grached by a ready access to the works not only of prophane poets, but of lacred prophets. Here not Pagan songs alone, the fancied dictates of some abied mule, were submitted to their perusal; but hymns of an higher or