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liis appointment, ought to be truth is useless. Yet this is the punished by men. Episcopalians extreme into which some have were frequently guilty of perse- gone, whilst others of the same cution ; and Presbyterians too, school, who appear to be in earnI am sorry to say, displayed much est in what they assert, can hardof the same spirit. But there ly be said to possess all the canwas this difference between dour of which the age boasts. thcm: Episcopalians persecuted Dr. Priestly was accounted the for noncoinpliance, with what most candid man of his party ; they themselves acknowledged and now that he is gone, the palm to be indifferent: Presbyterians of candour may perhaps be transwere unwilling to tolerate those ferred to Mr. Belsham.

In a rewho did not adopt a form of gov- cent publication, speaking of Calernment, which they deemed vinism, he describes it as “ a rigessential to the well being of a orous, a gloomy, and a pernicious Christian church. But is it cer- system; as full of horror; as the tain, that no latent spark of this very extravagance of errors; and spirit still remains, ready to burst as a mischievous compound of forth on proper occasions? A impiety and idolatry." disposition to bear down their op- God of Calvinism,” says he,"is ponents, by other weapons than a gloomy, arbitrary tyrant; a those, which the apostles used, malignant, omnipotent demon." is alleged to have appeared of- Though the object of censure is tener than once among their suc- different, Mr. Belsham is ás keen, cessors in the southern part of the and, if we durst say it, almost as island ; and in Hill's View of illiberal as an old Puritan. But the Church of Scotland, there are Calvinists, I suspect, are not comsome sentiments which would by prehended in the bill of charity; 10 means disgrace the lips of a and from Mr. Bi's account of Spanish inquisitor. With grati- them, it must be acknowledged, tude let us bless God for the free- they hardly deserve such a fadom from persecution, which we

With them the ordinary have so long enjoyed; nor let rules of warfare may be set aside; us forget, that to our civil, more and this pestilent seci, hunted to than to our religious rulers, we destruction by every possible are indebted for this blessing. means. The above quotation will

But it is supposed, that in lit- shew, that candour and liberality erality, candour, and charity, we are not yet universally prevalent; as far excel the Reformers, as and that Calvinists are no longer they surpassed us in zeal. In entitled to the exclusive privilege your valuable publication, that of abusing their opponents. indifference to religious truth, Much light might be thrown which is so often veiled under on this subject, by comparing the the naine of charity, has been al- moral systems of the present ready well described ; and I have day with the morality of scripno wish to resume the subject. ture, which was that adopted by To steer clear of persecution and our first reformers. Our nationilliberalily, it is surely not neces- al character ought also to be comsary to maintain the innocence of pared with that of our fathers at the crror; for if error is innocent, close of the 16th, and during the

your

greatest part of the 17th century. 6. That I suffer not myself to But as I have already trespassed be prepossessed with any july. too far, I shall conclude with ob- ment at all, ull the whole busi. serving, that king James would ness and both parties be heard. no longer find it necessary to

7. That I never engage my-: publish a book of sports, to pre- self in the beginning of any vent the too strict observance of cause, but reserve myseif unthe Sabbath; and that, if our Con- prejudiced till the whole be session of Faith and Catechisms heard. were again submitted to the con- 8. That in business capital, sideration of Parliament, instead though my nature prompi me 10 of grave discussion, they would pity ; yet to consider, that there provoke to ridicule, or excite dis- is also a pity due to the coungust:

Αγνωστος. . try. [Rel. Mon. 9. That I be not too rigid in

matter's purely conscientious,

where all the harm is diversity The following are the Rules, which of judgment. the celebrated Lord Chief Jus- 10. That I be not biassed with tice Hale prescribed for him- compassion to the poor, or faself, at his entrance into office, vour to the rich, in point of juscopied from the original, under

tice. his own hand.

11. That the popular, or court applause, or distaste, have no influence in any thing I do in point of distribution of justice.

12. Not to be solicitous what

men will say or think, so long 1. That in the administration as I keep myself exactly accordof justice I am entrusted for ing to the rules of justice. God, the king and country ; and

13. If in criminals it be a therefore,

measuring cast, to incline to mere, 2. That it be done, 1. Up- cy and acquittal. rightly. 2. Deliberately. 3. Res. 14. The criminals that consist olutely.

merely in words, when no more 3. That I rest not upon my harın ensues, moderation is no own understanding cr strength, injustice. but implore and rest upon the 15. In criminals of blood, if direction and strength of God. the fact be evident, severity is

4. That in the execution of justice. justice, I carefully lay aside my 16. To abhor all private soliown passions, and not give way citations, of what kind soever, to them, however provoked. and by whomsoever, in matters

5. That I be wholly intent up- depending. on the business I am about, re- 17. To charge my servants, mitting all other

and 1. Not to interpose in any bustthoughts, as unseasonable, and ness whatsoever. 2. Not to take interruptions.

than their known fees. 3. Not to give any unduc prece.

THIXGS NECESSARY TO BE CON

TIXUALLY

HID

IV

REMEM

BRANCE.

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dence to causes. 4. Not to rec- I would not enter on my list of

friends ommend council. 18. To be short and sparing (Though grac'd with polish'd manners

and fine sense, at meals, that I may be the fitter

Yet wanting sensibility,) the man for business.

Who needlessly sets foot upon a

worm." “ The sum is this. If man's conteni.

ence, health,

MISCELLANIES. Or safety interfere, his rights and

claims

Are paramount, and must extinguish ON KILLING GAME.

theirs.

Else they are all—the meanest things MR. GILPIN, in his remarks that are on the scenery of the Isle of As free to live, and to enjoy that life, Wight, (See Observations on the As God was free to form them at the Western Parts of England, &c.

first, London, 1798, p. 339) having

Who in his sovereign wisdom made

them all.” noticed the immense swarms of

COWPBR's Task. sea fowl, which at certain seasons hang on the beetling precipices That hares, and partridges and near the Needles, proceeds, as woodcocks, and all other animals follows :

fit for food, may be deprived of “ That man has a right to de- life for the purpose of being used stroy such animals as are noxious for food, is unquestionable. The to him is undoubted. That he profession, therefore, of a gamehas a right also over the lives of keeper or a warrener is equally such animals as are useful to him innocent with that of a butcher. for food and other necessaries, But the sportsman will do well to is equally unquestioned. But ask himself, Whether, though whether he has a right to destroy the animals which he kills are fit life for his amusement, is another for food, amusement is not, as his question. If he is determined to appellation indicates, his main act the tyrant (that is, to consider object in destroying them; and power as conferring right,) the whether, to use Mr. Gilpin's lanpoint is decided. Power he cer- guage, a clause authorizing their tainly has. But if he wish to act destruction for that object is to on authorized and equitable prin- be found in his charter of rights ciples, let him just point out the over the brute creation ? X. Y. passage in his charter of rights

[Ch. Obs. over the brute creation, which gives him the liberty of destroying life for his amusement.

A HERMIT'S MEDITATIOX. “On Noah, and in him on all mankind,

The author unknown. The charter was conferr'd, by which

In lonesome cave, we hold The flesh of animals in fee ; and claim

Of noise and interruption void, O'er all we feed on, power of life and

His thoughtful solitude

A Hermit thus enjoy'd : death. But read the instrument, and mark it His choicest book well.

The remnant of a human head The oppression of a tyrannous control The volume was-whence he Can find no warrant there."

This solemn lecture read.

Whoe'er thou wert,

Nameless, unknown ! Partner of my retirement now, Yet fit companion thou for me, My nearest intimate,

Who hear no human voice, My best companion thou!

Nor human visage see ! On thee to muse

From me, from thee, The busy living world I left;

The glories of the world are gone! Of converse all but thine,

Nor yet have either lost And silent that,-bereft!

What we could call our own!

What we are now, Wert thou the rich,

The great, the wise, the fair, the brave, The idol of a gazing crowd?

Shall all hereafter be, Wert thou the great,

Al hermits in the grave.

[Ch. Oba To whom obsequious thousands

bow'd ?
Was learning's store
E'er treasur'd up within this shell?

PURITAN.
Did wisdom e'er within
This empty hollow dwell ?

A PRETTY correct anticipation Did youthful charms

of the use of the term Calvinist E'er redden on this ghastful face ! is given by Fuller in his account

Did beauty's bloom these cheeks, of the use of the term Puritan. This forehead ever grace ?

“We must not forget, that SpalaIf on this brow

tro,* (I am confident I am not E’er sat the scornful, haughty frown, mistaken therein) was the first,

Deceitful pride! where now who, professing himself a ProtesIs that disdain ?--'tis gone!

tant, used the word Puritan, to If cheerful mirth

signify the defenders of matters A gayness o'er this baldness, cast, doctrinal in the English church. Delusive fleeting joy !

Formerly the word was only Where is it now !-'tis past !

taken to denote such as dissented To deck this scalp

from the hierarchy in discipline If tedious long-liv'd hours it cost, Vain fruitless toil! where's now

and church government, which That labour seen ?-tis past !

was now extended to brand such But painful sweat,

as were Anti-Arminians in their The dear earn’d price of daily bread, judgments. As Spalatro first Was all, perhaps, that thee

abused the word in this sense, so With hungry sorrows fed?

we could wish he had carried it Perhaps but tears,

away with him in his return to Surest relief of heart sick wo,

Rome. Whereas now, leaving Thine only drink, from down

the word behind him in this These sockets us'd to flow !

extensive signification thereof, it Oppress'd perhaps

hath since by others been improve With mis’ry, and with aged cares, Down to the grave thou brought'st

ed to asperse the most orthodox A few and hoary bairs !

in doctrine, and religious in 'Tis well, perhaps !

conversation.” Book x. Sect. vi. No marks, no token can I trace

[Ch. Obs, What on this stage of life

The name of this unhappy man, Thy rank or station was !

true only to his own avarice, was

Antonio de Dominis, archbishop of Nameless, unknown !

Spalatro, misspelt by Fuller palato. Of all distinction stript and bare, He is celebrated as the editor of FraIn nakedness conceal'd;

Paolo's History of the Council of Oh! who shall thee declare?

Trent in London.

Review of Dew Publications.

A Sermon, preached before the so. We are not however tobe sur

Convention of the Congregation- prised at this. A preacher must al ministers in Boston, May 27, be contented with the best text 1807. By Joux Rred, D. D. he can find ; and if we underprazlor of the First Church, stand the scope of Dr. R.'s serand Congregational Society in mon, it would not have been Bridgewater. pp. 38. Boston. casy for him to have found a Munroe & Francis. 1807. passage of scripture, from which

The occasion on which this it could be legitimately deduced. sermon was delivered ; the char- So far as Dr. R. reprobates an acter of the auditory ; the prin- assumption of authority over the cipal subject of which it treats ; consciences of men; so far as and the respectability of its au- he opposes uncharitable and rash thor, all conspire to confer upon judging, prejudice, bigotry, rarit a greater degree of impor- cour, violence, and bitterness of tance, than usually belongs 19 censure, we cordially concur with single discourses. We shall, himn : and though some of his therefore, cxamine it more at remarks on these topics may not length, and with more care, than be so immediately suggested by we have commonly bestowed on the text; yet we shall offer no similar productions.

objection against their being inThe passage of scripture se- troduced and urged. But when lected, as the foundation of this he speaks against the use of discourse is Matt. xxiii. 8, 9, 10, creeds and confessions ; when he " but be not ye called Rabbi ; for proposes that we should regard one is your Master, even Christ, those, who agree with us, and and all ye are breihren. And call those, who differ from us, with no man your father upon the respect to the most important earth ; for one is your Father, articles of Christian faith, “ with who is in heaven : Neither be ye equal satisfaction ;" (p. 38) when called master', for one is your ilus- he seems entirely to forbid our ter, even Christ."

We doubt forming an unfavourable opinion, the propriety of this selection. or expressing a fixed and decided The text was intended to put abhorrence of heretical sentithe disciples of Christ on their ments; when, in short, he exguard against a spirit of ambition horts us to hate nothing but vice, and domination, especially over and to despise notliing but selfisi, the consciences of men in mai- illiberal notions, we are constraintci's of faith. The sermon is ed to pause and to ask, Whether 'chiefly employed in endeavour- this strain of address can be recing to shew, that Christians onciled with scripture ? and, inought not to think or speak ill of deed, Whether it comports with each other on account of difier- some things advanced by the auences of opinion. There is now thor himself, in different parts and then indeed a remark in of this discourse ? unison with the text; butthe body Can it be reconciled with of the discourse, we think, is not scripture? We think not. The

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