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His discourses turn very much on the great Christian doctrine of salvacion, or eternal life, considered as the gift of God to mortal and Gnful men, through the redemption of his Son, and the fanctification of his Spirit.-We shall lay before our Readers a short view of what is contained in each of the volumes.
In the first sermon of the second volume, Dr. Hurd discourses from the following words - Take heed what ye hear; and he thews, from several considerations, of what infinite concern it is to those, who hear the word, to be attentive in hearing. In this sermon we meet with the following passage- Shail a little superficial rhetoric be listened to with regard, perhaps with admiration? And shall not the heart-felt truths of the Coffel warm and affect us ? Shall a few fpiritless periods, ranged in measure, and coloured with art, mere found and pain', throw an asiembly sometimes into joy or grief, or transport it with judignation ? And can we lend a careless ear to the word of God ? &c."
Few writers have a better choice of words, or are more happy in the arrangement of them, than the Bishop of Lichfield and Coventry; but he appears to us to have departed from his usual accuracy in this paffage. If the truihs of the Gospel are heartfelt truths, they must always affect us. And how is it poslible for Spiritless periods to chrow an affembly into joy or grief, or traniport it with indignation ? But such frivolous inaccuracies, if they are such, would scarcely be observed, or, is observed, would be readily passed over in the writings of an ordinary author, or mere declaimer; and the only reason why they strike us in his Lorship's sermons, is, because we very seldom meet with them.
In the second and third sermons his Lord Mhip discourses from Rom. xvi, 19. I would have you wise unto that which is good, and simple concerning evil. In the first of them he gives a description of religious or Christian wisdom, bosh in respect of the end it has in view, and of the means employed by it; and exemplifies some of these subordinate ways, in which the prudent application even of these means is seen and expreff:d ; and all this, for the sake of those sincere, but over-zealous persons, who are apt to think that wisdom bath little to do in the profecution of honest and upright purpoles.- in the second, which is, indeed, an excellent discourse, he shews, in the clearest, most distinct, and fatistactory manner, the worth and excellence of the Christian duty of fimplicity, which conlíts, in general, in following the plain ingenuous sense of the mind; in taking our measures according to the dictates of conscience, and acting on all occafions, without reserve, duplicity, or felf-imposture, up to our noțions of obligation; it consists, in a word, in whatever we understand by an honefly of nature; in observing, universally, that which we believe to be right, and avoiding what we know, or but suspect to be wrong It may be almost said to be born with us; that it is the bias of nature in our young minds; and that our earliest instructions, as well as the first efforts of reason, strengthen and confirm it.
In order to fhew how dangerous it is to depart from this fimplicity concerning evil, his Lord thip gives two or three instances ; and, to fit them the better for use, he takes them from different quarters; from the cabinets of the wise, the schools of the learned, and the vulgar haunts of careless and licentious men, and makes it appear, that the neglect of the Apostle's advice has DEGRADED RELIGION, RELAXED MORALITY, and POLLUTED COMMON LIFE.
The fourth is a very ingenious discourse from these words, John v. 44.— How can ye believe, which receive honour one of another, and feek not the honour that cometh of God only? - The Preacher thews how inconsistent a true practical faith in the Gospel is with the folicitous and undistinguishing pursuit of human glory.
In the fifth sermon, his Lordship erideavours to shew, that faith and knowledge are not such enemies to each other, as they have been sometimes reprefented; and that neither the evidences of Christianity, nor the doétrines of it, need decline the scrutiny of the most improved reason. The words from which he dircourses are these- fus faith to them, if ye were blind, ye should have no sin; but now ye jay, we fee, therefore your fin remaineth. John ix. 41.
In the sixth sermon, charity is fewn to be the proper cure of learned pride, and of those unfriendly vices which spring from it, fufficiency, self-importance, and oftentation. The words of the text are—knowledge puffeth up; but charity edifieth.
The seventh fermon contains many pertinent and useful re. flections on what the Apostle Paul lays of himself, when he tells us, that he verily thought with himself that he ought to do many things contrary to the name of Jesus of Nazareth.
The eighth is a very ingenious vilcourse from -- Woe unto you when all men speak well of you. His Lordship shews, that, taking the world as it is, its good wo:d, lo largely bestowed on any man, implies a mediccrity of virtue at the belt; that it frequently implies, a considerable degree of iositive ill-desert; and chat it sometimes implies, a thorough deprauity and prostitution of the moral character.
The absolution of the woman taken in adultery is the subject of the ninth fermon; and here the Preacher considers, very attentively, the nature and circumstances of the case, and makes it clearly appear, that the decision of our Saviour is founded on the highest wisdom.
Christian humility is the subject of the tenth sermon; and in the eleventh his Lordhip opens the fources of irreligious fcorn, thews the base origin from which it fprings, and how it rises on the subversion of every principle by which a vicious man is governed, and by which there is hope that a vicious man, may be reclaimed. He contends, that ridicule, both in its origin and application, is a very poor talent; that, when employed in moral and religious matters, we may certainly pronounce of it, that it springs from vice, and means nothing else but the fupport of it; that it is the last effort of baffled vice to keep itself in countenance; that it betray's a corrupt turn of mind, and only serves to promote that corruption; that it is no argument of superior sense, rarely of superior wit; and that it proves nothing but the profligacy, or the folly, of him who affects to be distinguished by it. Virtue and realon, he well observes, love to be, and can afford to be serious; but vice and folly are undone, if they let go their favourite habit of scorn and derision.
From those words—He that loveth silver, shall not be satisfied with silver ; our Author fhews, in the twelfth sermon, that riches are not evil in themselves; that the moderate defire of them is not unlawful; that a right use of them is even meritorious; but that the capacity of the human mind is not filled with wealth; that, if we pursue it with ardour, and make it the sole or the chief object of our pursuit, it never did, and never can yield a true and permanent satisfaction.
In the thirteenth discourse, his Lordship explains and illur. trates those words of the Apostle-What! know ye not that your body is the temple of the Holy Ghaft, &c. and, in the fourteenth, he thews, that, in the order of things, an ill-spent youth des rives many lasting evils on the subsequent periods of life.
The Preacher's purpose in the fifteenth sermon, is to shew the folly and the injustice of that anxious curiosity (the result of our vanity and a misguided self-love) which prompts us to enquire into the sentiments and opinions of other persons concerning us, and to give curselves no rest till we understand what, in their private and casual conversations, they say of us.
The sixteenth contains some very pertinent and striking reflections on the case of Felix, Acts xxiv. 24, 25. His Lordship shews, that procrastination is the usual support of vice; that false reasoning, or, what we may call, the sophistry of vice, is the great support of procrastination ; and that a final impeni. tence is the too common effect of this pernicious confederacy.
The seventeenth sermon is a comment on the Apostle's de. claration, that God hath given to us eternal life, and that this life is in his Son. This cominent his Lordship calls a scriptural comment. The redemption of mankind through Christ is a subject
on which various opinions have been entertained by Christian writers; but which of them is most consonant to Scripture, every Reader must judge for himself.
In the eighteenth, his Lordship takes occasion, from those words, he that foweth to the spirit, Mall of the spirit reap life everlasiing, to open to us the Christian doctrine of Grace, together with the concern which we have in it. This sermon, and that which immediately precedes it, is founded upon orthodox principles, as they are commonly called.
In the nineteenth, his Lordship reminds us of the effect which the great Christian doctrine of Salvation ought to have upon us. He enforces the advice which St. Paul gave the CorinthiansHaving therefore these promises, let us cleanse ourselves from all file thiness of fejn and spirit, &c. .
The twentieth discourse (the last of the second volume) is a comment upon the following words Without controversý great is the mystery of godliness : God was manifest in the fiefh; justified in the spirit; seen of angels; preached to the Gentiles ; believed on in the world; received up into glory; 1 Tim. iii. 16.
His Lord hip introduces this sermon with observing, that the ịnspired writers sometimes give us the articles of the Christian religion, as it were, in clusters ; accumulating their awful doctrines and discoveries, to strike and astonish the mind with their united force. This, he says, is the method of the text, which he opens a little and explains; but so as to conform himself to the Apostle's purpose in giving a brief collective view of Christianity, that, the whole of it being seen together, we may be the more sensibly affected by it.
In this sermon we are told, that it was necessary the GodHEAD should assume the nature, in order to atone for the guilt, of man.—This, surely, is a doctrine, at which, to use his Lordfhip’s language on a similar occasion, reason ftands aghaft, and faith herself is half confounded.
[An Account of the Third Volume in our next.) R ..
Art. VII. Conclusion of the Account of Dr. Kennicott's Bible, and
General Dissertation. See Review for May, ift Article.
men, about the middle of the present century, was al. most universally in favour of the integrity of the printed Hebrew text, proceeds to give the history of his own great undertaking: and this he begins with ingenuously confefling, with regard to himself, that he was, at firit, in the common error. From this mistake, however, he was freed by an attentive perusal of 2 Samuel xxiii. 8.; which verse bad been recommended to his examination, in 1748, by Dr. Lowth, now Bishop of London.
hintake, hower, which by Dr.
". xi. which, from the context. The proof
Hence it was that our Author became convinced, that the present Hebrew text was far from being perfect; for he found that itwas imposible to understand this fingle verse, without allowing that there were in it four corruptions. The proof of these corruptions was drawn from the context in the same chapter, and i Chron. xi. which, being a repetition of the same history, must have been at first consistent with it. This verse, therefore, having been the foundation of the whole work which hath since engaged so much the attention of the learned through Europe, we cannot here pass it over, without exbibiting it to our Readers in English. 2 Sam. xxiii. 8. These be the names of the mighty men whom į Chron. xi. 11. And this is the number of the mighty men whom 2 S. David had. The Tachmonite, that sat in the seat, chief 1 C. David had; Jasbobeam, an Hachinonite, the chief of the
2 S. among the Captains; the same was Adino the Eznite, against i C. Captains. He lifted up his spear against three hundred, 2 S. eight hundred, whom he few at one time. i C. fain by him at one time.
The first corruption here is the proper name, or first hero (in Samuel), being changed into two common words, which make no sense. The second corruption is the word for three now changed into Captains. The third is the change of a participle into a proper name; it being impossible that 70 hobeam the Hache anonite should be the same man with Ading the Eunite; and the participle is here absolutely necesary to the fente. Lastly, the number 300 is here corrupted into 800.
The preceding explanation of this verse having been approved of by Dr. Lowth, that gentleman recommended an examination
of the subsequent parts of the same chapter; which was like4 wise performed, and the whole was published in 1753. As
we have already pointed out, from Dr. Kennicott, the four cos. ruptions which occur in Sainuel, we must also copy from him one great corruption that immediately follows in Chronicles, and which is an omillion of no less than thirty-four Hebrew words,
2 Sam. xxiii. 9. And after him was Eleazar, the son of Dodo, 1 Chron. xi. 12. And after him was Eleazar, the son of Dodo, 2 S. the Ahohite, one of the three mighty men with David, i C. the Ahohite, who was one of the three mighties. 13. He 2 S. when they defied the Philistines that were gathered to. 1 C. was with David at Paldammim, and there che Philistines