a letter written by a Country Squire on the subject of the character of his Rector, which has given me much uneasiness. This Rector, whom I suspect, that it is intended to hold up as an ob ject of imitation, appears to me to be evidently an enthusiast, and to be, perhaps, one of the most dangerous persons of this class, inasmuch as his fanaticism recommends itself the more easily by being only moderate in its degree, and by being also mixed with a certain appearance of benevolence. I here particularly allude to that mention of "faith, grace, atonement, &c." by which it is attempted to distinguish this Rector from his correct, and, in my opinion, much more respectable and exemplary predecessor. What can the common people have to do with subjects of this sort? Surely, Sir, morals are all in all.

But here I must also observe, that neither do I quite approve of that extreme zeal, even for morals, which seems to characterise this gentleman; I suspect that it is carried much too far. It is affirmed that he has been the means of curing the intoxication of several in his parish. Now I do not say that I altogether object to this effect of his labours, and I beg, therefore, that I may not be understood to be any friend to licentiousness. Drunkenness is, no doubt, the source of much evil both to the individual and to the public, I mean when it is not only indulged on a Christmas holiday, or at a harvest home, but is habitually practised. In that case it undoubtedly lessens the productive labour of a country. A mere sot, moreover, is certainly a despicable character. I do not, however, give easy credit to those heavy charges of this kind, which are sometimes brought by country justices and parsons against the honest labourers of the kingdom, and I shall certainly require something like legal proof before I will believe that the men, stiled drunkards by your correspondent were very constantly in liquor. Audi alteram partem" is my rule of proceeding.

I should therefore wish to obtain some candid information on the point in question, from such companions of these supposed drunkards, as may not be bigotted to the party of the Rector, Moreover, I freely own that I would rather wish a poor man occasionally to take a cheerful glass, than to conCHRIST. OBSERV. No. 13.

tract the least portion of a puritanical spirit.

I feel another objection to the change said to be produced on these immoral people. It seems to lend some countenance to that strange tenet of methodism, the doctrine of conversion, which surely savours strongly of the fanatical doctrines of the sectaries of King Charles's days.

But it is said, that this clergyman has filled his Church. I also suspect him on this account. I fear that he has been drawing to himself the people of other parishes; and this is a pretty plain proof, at least I cannot help suspecting, that he has used improper arts for this purpose. Ministers of the Church, Sir, should perform its offices with punctuality, and haying done this they should take their pleasure like other men. They should, above all things, beware of making too much bustle about religion. They should be calm and dispassionate. The very object of appointing them, is to prevent the religious passions from getting too much hold of the minds of the common people, as they are apt to do, when the lower orders are left to become the prey of artful hypocrites, who assume the garb of more than ordinary sanctity. Perhaps, therefore, I should not go too far, if I were to affirm, that a crowded congregation affords of itself some presumption of fanaticism. It implies, at least, that a man shews more zeal than his neighbours, and it tends therefore to bring those neighbours into disrepute. All peculiar exertion in any one individual clergyman should, in my opinion, be carefully repressed. It is a violation of the general principles of the order, and it ought to be condemned by common consent.

But it is also pleaded, that this Rector has driven the Methodists, who had much increased under his predecessor, out of his parish. I beg to offer a very serious observation in answer to this point. Let us suppose the present zealous incumbent to die, and his flock, which I shall here wil lingly allow to be all extremely moral, strict, and religious, like himself, to come under the charge of a new pastor; are we sure that he will be a man to whom a flock of this sort will be attached? Suppose him, for example, to resemble the predecessor of the present Rector; what will be the consequence? The standard of a

D

clergyman's duty will have been so extravagantly raised by the present gentleman, as probably to prove extremely inconvenient to his follower in the same cure. And may not, therefore, the Methodists and Dissenters, in some twenty, thirty, or forty years hence, return to the ground which they have left, and carry away no small part of the congregation? I, therefore, foresee great danger to the Church from every species of extraordinary zeal or activity in its ministers; and I request you, Mr. Editor, to be upon your guard against encouraging such things in our spiritual instructors. Indeed I must plainly forewarn you, that I, and all sound members of the Church of England, shall deem you and your friends to be no better than Schismatics and Dissenters in disguise, if you do not recommend to all the clergy, whom you can influence, that decent sobriety and moderation in all religious concerns that golden mean, as it may be truly termed, which best becomes the character of a respectable elergyman.

I am, SIR,
Your very obedient servant,
ANTI-FANATICUS.

AFTER some deliberation we have resolved to admit the two preceding letters, which will serve, as we conceive, to point out in what manner a faithful and upright minister of the Gospel may incur the censure of two opposite descriptions of people; the conceited Fanatic on the one hand, and the jealous and ignorant Anti-Fanatic on the other. It may, however, be proper for us to observe, that as we hope and believe there are few, if any, members of the Church of England, who enter into the extravagant notions of Fanaticus; so, on the other hand, we trust that in few persons is there more than a certain tincture of that indifference to all but the merely political ends of an establishment which appears in Anti-Fanaticus.

The fear which the latter gentleman expresses at the end of his letter, if the Rector in question were really enthusiastic or extravagant, we admit to be reasonable; and we have ground to think, that a judicious correspondent will shortly favour us with a temperate discussion of that subject, as well as of the best means of preventing a defection from the Church, in consequence of the death or removal of a particu larly zealous and pious minister.

LXVI. Simeon's Helps to Composition; or, Skeletons of Sermons.

(Continued from Vol. I. p. 796.) WE now proceed to the examination of the body of this important work, the preface to which we reviewed in our last number, with so much approbation and pleasure.

To any who are able justly to appreciate the infinite moment of eternal things, and the inestimable value of the divine favour, no laboured argument is necessary to convince them, that of all the offices with which man is entrusted, the ministerial is incomparably the most important. Every undertaking, therefore, which is calculated to give a more powerful or more extended effect to this office, derives from its object a degree of importance proportioned to the probability of its success. In what degree the production now before us is adapted to the end which it proposes,

we will, if possible, put our readers in a condition to judge for themselves, after having, as it is our purpose to do, minutely examined its contents.

By

But before we enter upon the execution of this design, we think it will neither be foreign to the subject, nor unacceptable to our readers, to give a brief history of Preaching, as that part of the ecclesiastical office was performed in primitive times. this important instrument of human conversion and salvation, our blessed Lord himself laid the foundation of his kingdom: by the same instrument his Apostles raised the super-structure: and by no other means than that of declaring to sinners the whole counsel of God, his counsel both of judgment and of mercy, have their successors ever succeeded in turning men from darkness to light, and translating them from the kingdom of Satan to that of God..

In the first ages of our religion, preaching was the proper and the principal office of bishops; and in the discharge of this duty, some were so indefatigable, that, in certain places, and on certain occasions, they delivered sermons every day. The conduct of Chrysostom, of Origen, and of Augustine, is a decisive proof of this fact. The regular service in some places was performed no more than once every Sunday; but in many cities particularly, there were constantly two services; and there is extant among the homilies of Chrysostom one with the peculiar title- An Exhortation to those who are ashamed to come to Sermon after dinner." Exhortations to this purpose are by no means unnecessary in the present day, The methods of preaching adopted by the primitive Clergy were varidus: Chrysostom, the prince of sacred oratory, is particularly celebrated as being, in his style, neither negligent nor affected, but constantly grave and simple, pathetic and impressive. Their discourses were sometimes composed, sometimes extemporaneous. Origen, who is represented as having first regularly introduced the latter method, is likewise said not to have commenced it until he was sixty years of age; when, by long exercise in such studies, he had acquired a facility of expressing himselt with promptitude and propriety. Chrysostom, Gregory Nazianzen, Basil, and Augustine, were all of them, upon occasion, extempore preachers. These holy men expected peculiar assistance from the Divine Spirit, in the discharge of so important a duty as that of teaching the ways of God to men: their sermons were, therefore, usually introduced by a prayer, imploring that blessing. They preached sometimes with one, sometimes with more texts; sometimes without any. But whatever was the form or method of their discourses, the subject was always something important; something nearly affecting either the glory of God, or the happiness of man. Their first object was to make themselves understood: they inculcated and practised in their pulpit addresses a diligens negligentia-a careful accommodation of their language to the capacities of their hearers. Hence the frequent Africanisms to be found in the writings of Augustine; and Athanasius is commended for the

same conduct. They bestowed, nevertheless, a proper attention upon the accuracy, and even elegance of their compositions: but in no instance did they suffer that object to interfere with the more important one, of rousing the consciences of their auditors, and exciting them to the pursuit of holiness and heavenly things. Their sermons were generally short; ended with a doxology; and, contrary to present custom, were delivered, the preacher sitting, and the congregation standing. The approbation of the audience was sometimes expressed by acclamations*; a practice, indecorous in itself, and, in no degree sanctioned by that class of the clergy to whom the present account principally appertains; and who declared themselves far more gratified by the tears and groans, the conversion, and holy life of their hearers, than by any other expressions of approbation, however flattering, and however violent. It deserves to be remarked that, in the times here described, two classes of unworthy hearers are particularly noted-the notoriously profane, and those who, despising every other part of divine worship, placed all their religion in hearing sermons. Auricular Christianity, therefore, (See Christ. Observ. vol. 1. p. 706.) may be traced to an early origin†.

As the work of Mr. Simeon is calculated to assist both the writer of sermons, and the extempore preacher, we should not perhaps be accused of an improper digression, were we to discuss, in a few words, the relative merit of pre-composed and ex

temporaneous discourses: but having already occupied considerable room by the preceding historical sketch, we shall content ourselves with profess ing, that we ascribe to neither method a universal and exclusive pre-eminence, but think that circumstances, relating both to the preacher and to his audience, must determine to which, in any particular case, the preference is due. :

The Skeletons, or Outlines of Sermons, which Mr. Simeon, in the present work, has offered to the public, embrace, we believe, every subject of Christian divinity which is proper to the pulpit. The general divisions under which the author has classed his performance are, the Types and Prophecies, by which the union of Christianity with the preceding divine dispensation is established; the Miracles, by which the same religion is attested and confirmed; the Parables, by which its nature and doctrines are illustrated; the Warnings and Exhortations, by which its duties are enforced; the Promises, by which its blessings are ensured to us; and the Examples, which exhibit its power and influence upon the human cha

racter.

But comprehensive as is the plan of the work, which we now undertake to examine, the reader is not to expect either any extended critical researches, or any elaborate investigation of the principles upon which the doctrines and precepts therein contained are founded. The connection between the different subjects is general; and each out-line of a discourse exhibits a detached whole. This circumstance, which the plan of the work required, is in compatible with that protracted, and uninterrupted chain of argumentation, by which alone the principles of complex and controverted subjects can be established. Some such observation we considered necessary, to obviate an objection, for which the above-mentioned deficiency might appear to afford room. We are of opinion, however, that it would have been a departure, of no considerable magnitude and of no injurious effects, from the proposed plan, to have discussed in the introductory discourse to each general head, the leading and most decisive arguments, by which the assumed principles are supported. The Skeleton, with which the work

opens, and which is introductory to the first division, entitled THE TYPES, particularly suggested this reflection.

As helps to composition, the present` performance must be considered as more especially designed for the assistance of the younger clergy; and to them we think it peculiarly necessary, that upon a subject which presents so many temptations to a vivid fancy and an unconfirmed judgment, the rules should be clearly proved, and accurately defined, by which persons, institutions, and events, properly ty pical, may be distinguished from accidental coincidences and fanciful a nalogies. We entirely concur with Mr. Simeon, in his observation in the Skeleton alluded to, that

"We are not at liberty to consider eve

ry common similitude as a type, or to launch into the boundless ocean of conjecture: in some instances indeed, observations drawn from analogy may be almost as convincing as the declarations of God himself: but it is safest to adhere to those points which Scripture has determined for us: in them we are in no danger of erring, and therefore can speak with precision and authority. Nor should we ever forget that, as those things alone are sacraments to us which God has appointed to be so, so those things alone were types

to the Jewish Church, which God instituted for that express purposé."

Under this head we meet with no

thing which suggests any particular find a more proper place for deliobservations, except such as we shall vering, till we come to the 138th Skeleton, which professes to explain the sense in which Christ is called

68

the Lamb of God, which taketh away the sin of the world," and here we find ourselves obliged to differ from the much respected author, who, in illustrating the character of our Lord, as described in the text,

observes

"Under the law, there were lambs offered every morning and evening in sacrifice to God; and it is to these, and not to the Pascal Lamb, that St. John refers."

We think he refers to both. The passover was a festival and ́sacrifice of a very solemn nature. The victim was a lamb, and a lamb without blemish. Peculiar virtue was ascribed to the sprinkling of its blood; and among other ceremonies attending the celebration of this ordinance, the Israelites were commanded not to break a bone thereof. The precise

and the pre-ordained time at which the Lamb of God took away the sin of the world by the sacrifice of himself, was the time of the passover. St. Paul likewise, in his Epistle to the Corinthians, having had occasion to allude to this feast, says, "for even Christ our passover is sacrificed forus." The little ceremony just mentioned of not breaking a bone of the pascal lamb, is represented by St. John as fulfilled in the crucifixion of our Lord, by the neglect of the soldiers to inflict the crurifragium, or breaking of the legs, a part of the punishment actually inflicted upon the companions of our blessed Saviour in his dishonourable death. We contend, therefore, and we are the more anxious upon the point, because we think a considerable force is added, by our interpretation, to the important appellation in question, that we are to look for the origin of that appellation in both the sacrifices which have been specified; both being of great importance, though with some circumstances of variation; the one being an annual and a very solemn sacrifice, performed by all the children of Israel assembled at Jerusalem; the other a less solemn, but a daily one, and, therefore, very familiar to the minds of the offerers. The victim in both was a lamb, and a lamb without spot*.

The 125th page of the volume now before us commences the second general division on THE PROPHECIES. The first discourse exhibits their importance, as peculiarly directed to Christ, and to the benefits resulting to mankind from the redemption that is in him. The second brings forward and discusses that fundamental prophecy and promise concerning the "woman's conquering seed." The next is occupied by an examination of the same prophecy and promise made to Abraham. In the application of this portion of Scripture to Christ, Mr. Simeon, and the generality of Christian commentators, are confirmed by the authority even of the lax and heathenish Rosenmüller, who admits that the words, "in thee shall all families of the earth be blessed," refer to Christ; although he supposes that Abram was not acquainted with the proper sense of the promiset. The

* Numb. xxviii. 3.

+ See Schol. Ros. in Vet. Test. Gen. xii. 3.-A commentator, to whom Doctor

following Skeletons examine the other more important prophecies generally relating to Christ, in a chronological order: after which we come to the particular circumstances of his incarnation, the quality in which he should appear, his life and ministry, his death, resurrection, and ascension, his coming to judgment, and his general character, as predicted in the divine oracles. Here we feel ourselves called back to notice a series of entire sermons, occurring under one of the heads just mentioned, upon that most extraordinary and important prophecy, which begins from the 13th verse of the 52nd chapter of Isaiah, and extends to the close of the 53rd. These sermons, we can venture to promise, will be read with pleasure and improvement by all who entertain a due sense of the importance of their subject, who can justly appreciate the effect of a judicious and lucid arrangement, and who are not insensible to the influence of a vigorous and animated diction. We particularly select, as entitled to this character, the description of the unparalleled humiliation and sufferings of our Lord, both in variety and intenseness. See pp. 225-229.

We were rather surprised at the apparent hesitation, with which Mr. Simeon speaks of the extent of our Saviour's satisfaction (p. 266); since our 31st article and our sacramental service have decided the point in such strong and unequivocal language. We think the want of a necessary distinction upon this head has produced considerable confusion. The propitiation of Christ, in its value, and in its offer, is universal and illimitable; but with respect to its ultimate effect it is confined to a certain number. If we go farther, we may amuse ourselves by raising difficulties which we cannot solve: but of such curious speculations Scripture neither affords an example, nor encourages the practice.

We pass on to the third general division, which is inscribed, THE PARABLES. In discoursing upon the use and intent of parables, Mr. Simeon has chosen for his text Matt. xiii. 13-15; and from a collation of the different and apparently contradictory

Geddes, in his impious Exposition of Scripture, has been more indebted than he acknowledges.