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THE 


BIBLICAL  REPERTORY 


fc£LE/vS0$ 


/ 


PRINCETON  REVIEW 


PHILADELPHIA : 

JAMES  A.  PEABODY,  PROPRIETOR, 


J.  BOGART,  PRINTER PRINCETON. 


J 


Digitized  by  the  Internet  Archive 
in  2016  with  funding  from 
Princeton  Theological  Seminary  Library 


https://archive.org/details/biblicalrepertor1011walk 


INDEX  TO  VOL.  X. 


ABOLITIONISTS,  Objections  to,  603. 

ALPHABET,  Roman,  Application  of,  396. 

ANTIGUA,  Emancipation  in,  618. 

ANTIQUITIES,  Christian,  Compend  of,  by  C.  S.  Henry,  Review  of,  J53. 

APHORISMS,  Eleven,  for  every  Pastor,  31. 

ASSEMBLY  of  1838,  457.— Of  1638  (Scotland),  382. 

BAPTIST  Version  of  the  Bible,  413. — History  of,  415. — Doings  of  Phila- 
delphia Convention,  respecting,  418. — f3a<x<ri^u,  422,  428,  429,  435. — 
Bible  Society,  design  of,  423. — Difficulties  to  be  encountered  in  making 
such  a Version,  430. — Consequences  of  such  Version,  442. 

BAPTISTS,  Concessions  respecting  word  435. — Their  quib- 

bles, 437. — Point  in  controversy  with  them  not  settled,  439. — Not  the  only 
Denomination  which  is  to  convert  the  Heathen,  447. — Their  apology  un- 
satisfactory, 453. — Charges  against  American  Bible  Society  groundless,  454. 

BARBADOES,  Emancipation  in,  619. 

BASTINADO,  Description  of,  63. 

BEETHOVEN’S  Style  of  Composition,  358. 

BISHOP,  Office  of,  in  the  early  church,  172. 

BURKE  as  an  Orator,  349. 

CHARLES  I.  Tour  through  Scotland,  273. 

CHILDREN,  Advantages  of  attention  to,  by  a Pastor,  23,  27. — Ideas  early 
impressed  permanent,  24. — Renders  his  ministry  more  profitable  to  young 
25. — Binds  them  to  the  church  of  their  fathers,  25. — Attaches  them  to  his 
person,  26. — Wins  the  hearts  of  parents,  27. — An  effectual  way  of  reaching 
parents,  27. — Same  principles  applicable  to  missionary  stations,  29. — Ele- 
ven aphorisms  on  this  subject Jor  the  minister,  31. 

CHRISTIAN  ANTIQUITIES,  Compendium  of,  by  C.  S.  Henry,  review- 
ed, 153. — Nota  fair  abridgement  of  Bingham,  155. — Does  not  give  correct 
information  on  the  topics  treated,  155. — Examples,  157. — Sponsors,  157. — 
Liturgies,  159. — Posture  at  Communion,  169. — Establishment  in  early 
church,  171. — Office  of  bishop,  172. — Chorepiscopi,  172. — Difference  be- 
tween bishops  and  elders,  174. — Confirmation,  175. — Christmas,  177. — 
A work  ad  captandum,  178. 

CHURCH,  Presbyterian,  state  of,  243. — Separation  of  Congregationalism 
from  Presbyterian  church  the  avowed  object  of  the  General  Assembly,  244 


IV 


Index. 


Examination  of  arguments  of  Chancellor  Kent  and  Mr.  Wood,  261. — The 
right  to  the  property  examined,  263. 

CHURCH  OF  SCOTLAND,  History  of,  from  Reformation  to  Revolution. 
Bv  Geo.  Cook  D.D,  362. — Its  early  form  of  government,  362. — Origin  of 
superintendants,  363. — Episcopacy  how  esteemed  then,  364. — Assembly’s 
proceedings  in  regard  to  it,  366. — Presbytery  sanctioned  by  law  A.D.  1592. 
368. — Conduct  of  James,  368. — Episcopacy  forced  on  the  church,  371. 
Effect  of  introduction  of  liturgy,  270. — Character  of  Presbyterian  party, 
374. — Assembly  of  1638,  382. 

COCHIN  CHINA,  Embassy  to,  179. 

COMPREHENSIVE  COMMENTARY,  Noticed,  505. 

COVENANTERS,  Origin  of,  376. 

CUMBERLAND  PRESBYTERY,  Dissolved  by  Synod  of  Kentucky,  481. 

DEAD  SEA.  notices  of,  81,  83. 

DICTIONARY,  Union  Bible  noticed,  322. 

DRAWING,  Art  of,  271,  275. 

EDOM,  Prophetic  denunciations  against  it  fulfilled,  78,  80. 

EDUCATION,  and  school  government,  by  E.  C.  Wines,  noticed,  510. 

EMANCIPATION  in  West  Indies,  account  of,  602. 

EMBASSY  to  courts  of  Cochin  China,  Siam  and  Muscat,  by  Edmund  Ro- 
berts reviewed,  1 79. — Contains  observations  worthy  the  attention  of  commer- 
cial men,  180. — Gives  authentic  accounts  of  Chinese  education,  180. 

ERASMUS,  Illustration  of  character  and  spirit  of,  14. 

EXPOSITORY  PREACHING,  most  natural  and  obvious  mode  of  convey- 
ing the  import  of  Scripture,  34. — Has  the  sanction  of  ancient  usage,  34, 
38. — Other  advantages  of,  39,  48. — This  method  requires  much  labor,  54. 
Leighton  and  Summerfield  as  lecturers,  54. — Testimony  of  Dr.  J.  M. 
Mason. 

FLINTER,  Col.  account  of  Porto  Rico,  602. 

FOREIGN  MISSIONS,  in  Presbyterian  church,  historical  sketch  of,  bv  A. 
Green,  D.D.  335. 

GENERAL  ASSEMBLY  of  1838,  457.— Conduct  of  Mr.  Cleveland,  and 
others,  458. — Lawsuit,  460. — Sentiments  of  New  School,  461. — New  theo- 
ry of  Presbyteiianism  examined,  464. — Right  of  the  assembly  to  decide 
who  is  entitled  to  a seat,  490. — Mistakes  of  the  seceders  in  their  organiza- 
tion, 491. — Moderator’s  conduct  constitutional,  493. — The  acts  of  the  As- 
sembly vindicated,  500. 

GILCHRIST,  His  scheme  of  writing  the  Indian  Alphabet,  406. 

GREEN.  Dr.  Ashbel,  his  history  of  missions  reviewed,  335. 

GRAPHICS,  Manual  of  drawing  and  writing,  by  Rembrant  Peale,  reviewed, 


Index. 


V 


■871. — General  views  of  the  author,  271. — Suggestions  by  the  author  on 
instruction,  272. — Drawing  promotes  accuracy  of  observation,  276. — Ne- 
cessary to  mathematician,  naturalist,  and  traveller,  278. 

GRAMMAR  of  Hebrew  language,  by  Dr.  Isaac  Nordheimer  reviewed,  196. — 
An  original  work,  19S. — Arrangement  good,  200. — Learned  work,  201. — 
Letters,  203. — Valuable  set  of  Hebrew  technics,  205. — Dagheesh,  205. — 
Accents,  206. — Consonants,  207. — Roots,  209. — Doctrine  of  tenses,  212. — 
Imperfect  verbs,  216. — Noun,  216. 

HAMILTON,  Marquis  of.  his  conduct  towards  the  covenanters,  376. — Con- 
duct in  Assembly  of  1638,  385. — Abrupt  departure,  388. 

HENGSTENBERG,  his  work  on  the  Pentateuch,  542. 

HERVEY  ISLANDS,  missions  among,  141,  145. 

HOVEY,  Rev.  Sylvester,  letters  from  West  Indies,  review  of,  602. 

IMPERFECTION  of  man,  evidences  of,  126,138. 

INCIDENTS  of  travel  in  Arabia  Petrsea,  and  the  Holy  land,  by  an  Ameri- 
can, review  of,  55. — Preparation  to  ascend  the  Nile,  59. — Pilgrims  at 
Cairo  63. — Bastinado,  63. — Pilgrims  at  Suez,  65. — Fountain  of  Moses, 
66. — Passage  of  Red  Sea,  by  Israelites,  65. — Sinai,  68. — Journey  toPetrrea, 
73. — Ruins  of  Petrsa,  75. — Mt.  Hor,  78. — Edom,  76 — Dead  Sea,  81,  83. 

INDIA,  Geographical,  historical  and  descriptive  picture  of,  by  Robert  Mudie, 
reviewed,  220. — Use  of  term  “India”  220. — Face  of  country,  221. — Fa- 
cilities of  communication,  221. — Productions,  222. — Climate,  223. — Popu- 
lation, 324. — British  power  in  India,  225. — Hindoos  a distinct  fa- 
mily of  the  human  race,  225. — Their  employments,  22.6. — Caste  and  cus- 
tom, 226 — Society,  manners,  and  civilization,  227. — Hindoo  Knowledge, 
227. — Writings  sacred, 229. — Mass  of  people  ignorant,  230. — Their  religion, 
230. — Field  of  missionary  labor,  233. — Favourable  indications  for  spread  of 
Christianity,  237. — Approaching  crisis  on  religious  concerns  of  India,  240. 
— System  must  be  removed,  241. 

INDIAN  AFFAIRS,  Mr.  H.  Everett's  Report  on,  to  the  House  of  Repre- 
sentatives of  United  States  of  America,  reviewed,  513. — Present  condition 
of  Indian  tribes,  some  original  tribes  extinct,  514. — Reasons  for  plan  of 
their  removal,  514. — This  plan  adopted  under  Monroe,  516. — Disapproval 
by  Secretary  Barbour,  516. — Right  of  general  government  limited,  517. — 
Accounts  of  the  country  various,  518. — Location  of  Choctaws,  520. — 
Chickasaws,  521. — Creeks,  521. — Cherokees,  523.—  Osages,  526. — Frag- 
ments of  other  tribes,  528. — New  York  tribes  propose  to  remove,  528. — 
General  remarks  on  tribes  west  of  the  Mississippi,  529. — Schools  among 
Indians,  530. — “New  System”  of  education,  531. — Applied  to  eight  Indian 
languages,  532. — Choctaw  academy  of  Georgetown,  Ky.,  533. — Number 
of  Indians,  534. — Our  hopes  for  Indians,  534. 

JAMAICA,  Emancipation  in,  620. 

JONES,  Sir  William,  his  plan  of  writing  the  Indian  Alphabet,  405. 


VI 


Index. 


JUSTIFICATION  by  Faith  denied  in  Oxford  Tracts,  104,  107,  111. 

JONAS,  Justus,  professor  at  Wittenburg,  20. 

LITURGIES,  whether  used  in  the  primitive  church,  159. — Introduction  into 
Scotland,  and  opposition  to  them,  373. 

MAN,  his  relative  and  permanent  grade  in  the  scale  of  intellectual  being,  122. 
— Relative  rank  will  continue  forever  the  same,  122. — Future  life  in  many 
respects  superior  to  present,  122. — His  understanding  small,  suggested  by 
three  considerations,  126 — 128. — I.  By  disadvantages  of  our  intellectual 
ocnstitution,  at  the  beginning  almost  no  understanding,  126. — Ascent  from 
this  toilsome,  127. — Necessity  of  intellectual  discipline,  128. — Imperfection 
in  the  exercise  of  attention,  128. — Memory,  130. — Its  very  existence  evi 
dence  of  imperfection,  131. — II.  Doctrine  illustrated  by  imperfection  of  our 
knowledge. — Of  the  world  of  sense,  132. — Of  the  science  of  mind,  133. — 
Of  politics,  133. — Of  morals,  135. — III.  Doctrine  illustrated  by  failure  of 
our  knowledge  in  its  practical  results,  136. — The  three  classes  of  human 
imperfection  above  enumerated  are  not  all,  1 38. 

MELANCTHON,  Notice  of  his  letters  lately  published,  1. — Illustrate  the 
history  of  the  reformation,  2. — His  name,  3. — Early  letters  abound  in  class- 
ical allusions,  5. — But  little  Christian  spirit  in  them,  7. — Melancthon  as  a 
lecturer,  7,  12. — Change  in  his  religious  feelings,  8. — Enlists  in  reforma- 
tion, 10. — Luther  and  Melancthon,  12. 

MELVIL,  Andrew,  the  great  advocate  of  Presbytery  in  the  General  Assem- 
blies of  1575,  6,  and  7,  of  Scotland,  364. — Dies  in  prison,  370. 

MISSIONARIES,  their  attention  should  not  be  turned  from  schools  exclu- 
sively to  preaching,  31. — Demand  for  a new  order,  321. 

MOZAMBIQUE,  account  of  Portuguese  colony  at,  192. 

MUDIE,  Robert,  his  work  on  India,  220. 

MUSCAT,  Remarks  concerning,  183. — Location,  harbour,  184. — Navy  and 
commerce,  185. — Modern  history  of,  186. — Description  of  vicinity,  188. — 
Importance  of,  189. — Increase  of  navy,  191. — Value  as  a Missionary 
post,  192. 

MUSIC  OF  NATURE,  by  Wm.  Gardiner,  347. — Sounds  of  nature  reduced 
to  musical  notation,  348. — Elocution,  requisites  of  a good  orator,  349. — 
Practice  of  reading  in  pulpit  injurious,  350. — Means  of  strengthening  the 
human  voice,  354. — Gradual  improvement  of  Psalmody  since  the  time  of 
Luther,  356. — Character  of  the  productions  of  the  great  European  compo- 
sers, 358. — Serious  difficulties  arising  from  choirs,  359. 

NEW  ECHOTA,  Treaty  of,  523. 

NEW  TESTAMENT,  by  William  Tyndale,  First  translation  of  N.  T. 
made  in  English  language,  325. — Groundwork  of  all  subsequent  versions 
326. — Valuable  reprint  of  Mr.  Offer  (1836),  329. — Accuracy  of  Tyndale’s 
version,  330. — Tyndale’s  early  life,  education,  &c.,  331. — Becomes  a friar, 


Index. 


Vll 


332. — Tutor  of  Sir  John  Welch — retires  to  London,  335. — Opposition  he 
met  from  Sir  Thomas  More,  337. — Leaves  England  and  publishes  his  Tes- 
tament, suffers  shipwreck,  338. — Effect  of  his  Testament  on  England,  339. 
Tyndale’s  works,  character,  manner  of  life,  &c.,  344. — Suffers  martyrdom 
after  two  years  imprisonment  in  castle  of  Vilvoord,  344. 

NORDHEIMER,  Dr.  Isaac,  his  grammar  of  Hebrew  language,  review  of,  196. 

NOTICES  of  new  publications,  150,  321,  504. 

ORDINATION  by  Presbyters  acknowledged  by  Archbishop  of  Canterbury, 
371. 

OWEN,  Dr.  John,  his  concession  in  regard  to  Baptism,  438. 

OXFORD  TRACTS,  reviewed  84. — Contributors,  84. — Unfriendly  ter 
Christian  Observer,  85. — Key  of  the  series  86. — System  briefly  exhibited, 
88. — Their  regard  for  the  papal  church  and  severity  to  the  reformers,  91. — 
Language  of  these  tracts  contrasted  with  that  of  homilies  and  reformers 
of  theEnglish  church  respecting  the  Romish  church,  93. — The  church, 
the  centre  of  the  system,  98. — Apostolical  succession,  100. — Power  of  the 
priesthood,  101.  View  of  justification,  104,  107,  111. — Sacraments,  108. 
— View  of  sin,  1 10. — Rule  of  faith,  113. 

PEALE,  Rembrandt  his  work  on  Graphics,  271. 

PENTATEUCH,  authenticity  of,  by  Hengstenberg  542--Opinions  of  neolo^ 
gists  respecting,  543. — Influence  of  Spencer,  Clericus  and  Michaelis,  545-7.- 
Author  of  Pentateuch,  551. 

PETRA,  city  of,  73- 

PETRAEA,  Arabia  travels  in,  55. 

PHYSICAL,  Theory  of  another  life,  review  of,  121. 

PHRENOLOGY,  Lectures  by  Thomas  Sewall,  review  of,  279. — Grounds  of 
the  science,  280. — Gall  andSpurzheim,  284. — Principles  of  the  science  ex- 
amined, 286. — Absence  of  facts,  312. — Merits  of  the  science  as  a theory 
of  the  mind,  319. 

POPERY  advocated  in  the  Oxford  Tracts,  85,  114. 

ROMAN  ALPHABET,  new  application  of,  396. — Expediency  of  introdu- 
cing the  English  language  into  India,  401. — Hindoo  sounds  expressed  by 
Roman  letters,  407. 

SEWALL,  Thos.  M.D.  his  work  on  phrenology,  review  of,  279. 

SHERWOOD,  Dr.  new  discoveries  of,  506. 

SIAM,  Embassy  to  court  of,  179. 

SINAI,  Mt.  visit  to,  &c.  68. 

SLAVERY,  difference  of  opinion  respecting,  603. — Spanish  laws  respecting,. 
616. 


Index. 


via 

SOUTH  SEA  ISLANDS,  review  of  missionary  enterprise  in,  140. — Origin  of 
the  inhabitants,  48. 

ST.  CATHARINE,  convent  of,  70. 

THOME  and  KIMBALL,  tour  through  West  Indies  reviewed,  602. 

TIDES  in  South  Seas  peculiar,  148. 

VAUGHAN,  agent  of  English  King  to  inveigle  Tyndale,  341. 

WATTS,  Dr.  Lyric  poems,  by  Southey,  noticed,  321. 

WEST  INDIA  EMANCIPATION,  602.— Results  of,  625. 

WEST  INDIES,  state  of,  before  emancipation,  615. 

WILBERFORCE,  Wm.  life  of,  reviewed,  560. — His  early  years,  561. — 
member  of  parliament,  563. — Brought  under  influence  of  gospel  truth  by 
Mr.  Milner,  566. — Exertions  for  the  reformation  of  manners,  569. — Efforts 
to  abolish  slave  trade,  570. — Not  a modern  abolitionist,  571. — Labours  for 
the  evangelization  of  India,  579. — His  “practical  view,”  579. — His  death, 
589. — Opinions  respecting  him,  593. 

WILLIAMS,  John,  narrative,  &c.  reviewed,  140. 

WINES,  E.  C.  on  popular  education  and  school  government,  noticed,  610. 

WOLSEY,  Cardinal,  his  conduct  towards  Tyndale,  339. 

YEOMANS,  Rev.  J.  W.  his  address  before  a literary  society  in  La  Fayette 
College,  510- 


Gjr-  A full  Index  of  the  contents  of  the  Repertory  from  1829  to  1837  in- 
clusive, will  probably  be  prepared  during  the  ensuing  year  : certainly  if  sub- 
scribers will  signify  their  wish,  through  agents  or  by  mail,  post  paid,  to  possess 
it  at  a moderate  rate,  sufficient  to  cover  the  cost.  Early  notice  to  this  effect, 
after  receiving  this  number,  is  indispensable. 


RECOMMENDATION. 


In  order  to  promote  unity  of  sentiment  on  topics  of  vital  importance  to  the  in- 
terests of  the  Presbyterian  Church,  and  to  present  able  discussions  of  subjects  of 
general  interest  to  Christians,  the  undersigned  think  that  some  such  vehicle  as 
the  Biblical  Repertory  is  needed,  and  will  go  far,  if  generally  patronized,  to  allay  the 
present  difficulties  of  the  Church.  We  therefore  cheerfully  recommend  the  Bib- 
lical Repertory  to  the  Christian  public. 

Jno.  M.  Campbell,  Pastor  1st  Presbyterian  Church,  Albany,  N.  Y. 

W.  B.  Sprague,  Pastor  2d  Presbyterian  Church,  Albany,  N.  Y. 

Tryon  Edwards,  Pastor  1st  Church,  Rochester,  N.  Y. 

Joseph  Penney,  President  Hamilton  College,  N.  Y. 

W.  W.  Phillips,  Pastor  1st  Presbyterian  Church,  N.  Y. 

Gardiner  Spring,  Pastor  Brick  Church,  N.  Y. 

Joseph  M’Elroy,  Pastor  Scotch  Presbyterian  Church,  N.  Y. 

George  Potts,  Pastor  Duane  street  Church,  N.  Y. 

John  M.  Krebbs,  Pastor  Rutger  street  Church,  N.  Y. 

Ashbel  Green,  Philadelphia. 

Fr  M’Farland,  Corr.  Sec’ry  Board  of  Education,  Philadelphia. 

Cors.  C.  Cuyler,  Pastor  2d  Presbyterian  Church,  Philadelphia. 

John  M’Bowell,  Pastor  Central  Church,  Philadelphia. 

Henry  A.  Boardman,  Pastor  10th  Presbyterian  Church,  Philad. 

John  C.  Backus,  Pastor  1 st  Presbyterian  Church,  Baltimore. 

William  M’Pheeters,  Fayetteville,  N.  C. 

H.  Potter,  North  Carolina. 

Jas.  W.  Douglass,  Pastor  Presbyterian  Church,  Fayetteville,  N.  C. 
Thomas  Smyth,  Pastor  2d  Church,  Charleston,  S.  C. 

R.  Post,  Pastor  Circular  Church,  Charleston,  S.  C. 

Wm.  C.  Dana,  Pastor  3d  Church,  Charleston,  S.  C. 

Erastus  Hopkins,  Pastor  Church  Beech  Island,  S.  C. 

Benj.  Gildersleeve,  Editor  Charleston  Observer. 

Sami.  K.  Talmage,  Professor  Oglethorpe  University,  Georgia. 

C.  H.  Howard,  Professor  do.  do.  do. 

Wm.  L.  Breckinridge,  Pastor  Presbyterian  Church,  Louisville,  Ky. 
John  C.  Young,  President  Centre  College,  Danville,  Ky. 

Lewis  Green,  Professor  do.  do. 

A.  B.  Leland,  Professor  Theol.  Sem.  Columbia,  S.  C. 

George  Howe,  do.  do. 

Philip  Lindsley,  President  University,  Nashville,  Tenn. 

John  T.  Edgar,  Pastor  Presbyterian  Church,  Nashville,  Tenn, 

George  Baxter,  Professor  Theol.  Sem.  Prince  Edward,  Va. 

Hiram  P.  Goodrich,  do.  do.  do. 

E.  Balentine,  do.  do.  do. 

James  H.  Thornwell,  South  Carolina. 

George  W.  Musgrave,  Pastor  3d  Presbyterian  Church,  Baltimore. 

The  names  of  persons  recommending  the  Repertory,  to  an  almost  indefinite  num- 
ber, might  be  added  to  the  preceding  list,  but  it  is  unnecessary. 


' 


CONTENTS  OF  NO.  I. 


A bt.  I. — Melancthon’s  Letters,  . I 

Abt.  II. — The  importance  of  peculiar  attention  on  the  part  of  Ministers  of 

the  Gospel  to  the  Children  of  their  charge,  ...  23 

Abt.  III. — Remarks  on  the  Disuse  of  Expository  Preaching,  . . 33 

Abt.  IV, — Incidents  of  Travel  in  Egypt,  Arabia  Petrcea,  and  the  Holy 

Land.  By  an  American,  with  a map  and  engravings,  . 55 

Abt.  V. — Tracts  for  the  Times.  By  Members  of  the  University  of  Oxford,  84 

Abt.  VI. — Physical  Theory  of  Another  Life.  By  the  Author  of  Natural 

History  of  Enthusiasm, .119 

Abt.  Vn. — A Narrative  of  Missionary  Enterprises  in  the  South  Sea  Is- 
lands, with  remarks  upon  the  Natural  History  of  the  Islands, 
Origin,  Languages,  Traditions,  and  Usages  of  the  Inhabitants. 

By  John  Williams,  of  the  London  Missionary  Society,  . 140 

Quarterly  List  of  New  Books  and  Pamphlets, 150 


THE 


BIBLICAL  REPERTORY. 


JANUARY  183  8. 


No.  I. 


Art.  I. — Melancthon' s Letters .* 

Whoever  feels ‘an  interest  in  the  Reformation,  feels  an 
interest  in  Melancthon;  and  yet,  to  judge  others  by  our- 
selves, he  is  comparatively  little  known.  The  noble  edition 
of  Luther’s  correspondence,  published  by  De  Wette,  which 
is,  in  fact,  the  best  biography  of  Luther,  made  us  wish  for 
something  of  the  same  kind,  to  bring  us  personally  acquainted 
with  Magister  Philippus.  We  supposed,  however,  that 
the  epistolary  remains  of  Melancthon  would  probably  not 
prove  so  illustrative  of  his  history  and  character,  as  those  of  his 
more  ardent  and  open-hearted  colleague.  We  even  doubted 
whether  there  existed  a sufficient  mass  of  his  letters,  to  form 
a collection  of  tolerable  size.  We  are,  therefore,  both  sur- 
prised and  pleased  to  see  three  goodly  quartos,  filled  with 
the  miscellaneous  papers,  chiefly  letters,  of  Melancthon. 
While  we  gratify  our  own  curiosity  respecting  them,  we 
propose  to  take  our  readers  with  us,  for  the  purpose  of  afford-  . 
ing  them  a glimpse  at  Master  Philip,  through  the  faithful 
glass  of  his  own  private  correspondence.  Before  doing  this, 

* Corpus  Reformatorum  ed.  C.  G.  Bretschneider.  (Philippi  Melanthonis 
Opera  quae  supersunt  omnia.)  Vol.  I. — III. — (Epistolae,  Praefationes,  Consilia, 
Judicia,  Schedae  Academicae.)  4to. 

VOL.  X.  NO.  1. 


1 


2 


Early  Letters  of  Melancthon.  [January 


however,  we  must  give  them  some  account  of  the  great 
work,  of  which  these  volumes  are  the  welcome  beginning. 

The  last  edition  of  Luther’s  works  was  that  of  Walch, 
published  at  Halle,  in  1740  and  the  following  years.  This 
edition  was  out  of  print  ten  years  ago,  and  the  proprietor 
applied  to  Dr.  Bretschneider  to  prepare  a new  one.  Instead 
of  this,  Dr.  B.  advised  him  to  project  a Corpus  Reformato- 
rum  or  complete  collection  of  the  works  of  the  Reformers, 
of  which  he  undertook  to  be  the  editor.  A prospectus  was 
accordingly  issued  in  September  1827,  proposing  a uniform 
and  cheap  edition  of  the  works  of  Luther,  Melancthon, 
Zwingle,  Calvin,  and  the  Reformers  of  inferior  rank,  includ- 
ing their  correspondence,  and  excluding  nothing  but  their 
biblical  translations,  with  a critical  revision  of  the  text  in 
works  already  published,  and  a careful  impression  of  inedited 
manuscripts,  every  sentence  to  be  published  in  the  language 
it  was  written  in,  without  alteration  of  style,  but  in  the  mo- 
dern orthography.  Original  manuscripts  of  the  Reformers 
were,  at  the  same  time,  earnestly  solicited,  and  the  public 
were  informed,  that  as  Luther’s  works  had  been  repeatedly 
published,  and  those  of  Zwingle  were  elsewhere  in  the  press, 
the  series  would  commence  with  the  Praeceptor  Germa- 
niae,  Melancthon.  The  publication  of  the  work  was  de- 
layed by  various  causes,  but  the  delay  enlarged  the  editor’s 
collection  of  inedited  letters,  with  which  he  had  determined 
to  commence  the  series. 

At  the  very  opening  of  the  book,  we  are  surprised  and 
encouraged  by  the  editor’s  statement,  that  Melancthon’s  let- 
ters are  no  less  illustrative  of  history  than  Luther’s,  and  far 
more  numerous,  as  he  was  particularly  fond  of  letter-wri- 
ting, and  actually  wrote  more  than  most  of  his  contempora- 
ries. This  being  the  case,  it  is  a curious  fact,  that  he  was  in 
the  habit  of  correcting  and  re-writing  what  he  wrote,  to  a 
degree  which  would  be  thought  incredible,  in  the  absence  of 
the  interlined  and  blotted  autographs.  To  illustrate  this,  the 
editor  has  given  one  of  his  letters,  with  the  erasures  of  the 
manuscript  printed  at  length,  and  they  appear  to  form  at 
least  one  half. 

The  estimate  placed  upon  Melancthon,  as  a letter-writer, 
by  his  contemporaries,  appears  from  the  fact  that  collections 
of  his  letters  were  formed  while  he  was  living,  and  various 
editions  of  them,  more  or  less  extensive,  came  out  imme- 
diately upon  his  death.  Of  these  Dr.  Bretschneider  gives  a 
particular  and  critical  account,  and  the  number  on  his  list 


1838.] 


Early  Letters  of  Mclanct/ion. 


3 


amounts  to  twenty-three.  Of  most  of  these  we  do  not  scru- 
ple to  confess  our  ignorance,  and  most  of  our  readers  will  be 
satisfied  with  knowing,  that  these  collections  include  only 
Latin  letters,  and  that  their  compilers  have  allowed  them- 
selves great  license  in  alteration  and  abridgment.  With 
respect  to  this  last  point,  we  may  observe  that  one  great 
merit  of  the  work  before  us,  as  well  as  of  Luther’s  letters  by 
De  Wette,  is  the  critical  labour  bestowed  upon  the  text. 
This  sort  of  learning  would,  with  us,  be  looked  upon  as 
wasted  if  bestowed  on  such  a subject;  but  the  learned  Ger- 
mans despise  every  thing  uncritical,  and  there  is  certainly 
a great  satisfaction  in  the  assurance,  which  this  method  gives 
us,  that  we  have  before  us  the  ipsissima  verba  of  the  great 
Reformer. 

We  feel  the  less  ashamed  of  our  ignorance  in  reference  to 
the  extant  letters  of  Melancthon,  when  we  find  Dr.  Bret- 
schneider  saying:  “Who  can  turn  over  the  two  hundred 
books  and  pamphlets  in  which  the  epistles  of  Melancthon 
are  dispersed  ? But  why  do  I speak  of  turning  over  ? Who 
so  much  as  knows  any  thing  about  them  ?”  (Introd.  p.  96.) 
The  extent  of  the  collections  made  by  Bretschneider  himself 
will  appear  from  the  statement,  that,  without  reckoning  sin- 
gle letters,  but  only  such  manuscripts  as  contain  a number, 
he  enumerates  and  describes  104. 

Philip  Sehwarzerd  was  born  in  the  dominions  of  the  Elec- 
tor Palatine,  Feb.  16,  1497.  He  received  the  degree  of 
Bachelor  of  Arts,  at  Heidelberg,  when  fourteen  years  of  age; 
and  that  of  Master,  at  Tubingen,  three  years  later.  His  first 
known  appearance  as  an  author,  was  in  1514,  in  a preface  to 
a collection  of  letters  from  distinguished  men  to  Reuchlin, 
who  had  promoted  his  studies,  and  at  whose  suggestion  he 
exchanged  his  German  name,  Sehwarzerd,  meaning  Black- 
earth,  for  the  synonymous  Greek  compound,  Melanchthon. 
This  name,  thus  written,  he  retained  until  the  year  1531, 
when  he  softened  it,  by  dropping  one  of  the  Greek  gutturals, 
into  Melanthon,  to  which  form  he  afterwards  adhered,  ex- 
cepting in  a very  few  cases,  where  he  wrote  Melantho. 
Our  English  form,  Melancthon,  he  seems  never  to  have  * 
used;  it  is  indeed  a mere  corruption,  altogether  inconsistent 
with  the  Greek  orthography.  We  retain  it,  however,  to 
avoid  confusion,  and  from  strong  dislike  to  orthographical 
innovation.  Dr.  Bretschneider  uniformly  writes  Melanthon. 

The  earliest  letters  in  this  collection  are  mere  letters  of 
friendship,  or  on  classical  subjects.  The  first  that  possesses 


4 


Early  Letters  of  Mela  net  hon.  [January 

any  general  interest,  is  a German  letter  of  Reuchlin,  to  the 
Elector  of  Saxony,  May  7,  1518,  in  answer  to  that  prince’s 
application  for  a professor  of  Greek  and  one  of  Hebrew,  in 
his  new  university  of  Wittenberg.  With  respect  to  a He- 
brew professor,  he  informs  him,  that  he  had  sent  for  one 
Icolampadius  (Oecolampadius),  preacher  at  Weinsberg,  but 
that  the  Basel  men  had  plucked  him  out  of  his  hands,  and 
the  only  other  competent  person,  not  a monk,  whom  he  pro- 
fesses to  know,  throughout  all  Germany,  is  Dr.  Paulus  Ri- 
cius,  physician  to  Cardinal  von  Gurck,  whom  he  advises  the 
elector  to  apply  for,  to  the  cardinal  himself.  In  case  of  fail- 
ure, as  a last  resort,  he  names  a bare-footed  friar,  called  Con- 
rad Pelican,  who  might  be  obtained  by  application  to  the 
superiors  of  the  order.  As  to  the  employment  of  converted 
Jews,  Reuchlin  justly  observes,  that  unless  they  have  re- 
ceived a classical  education,  they  are  incompetent  to  teach 
the  language  scientifically.  As  to  the  Greek  professor,  he 
informs  the  elector,  that  to  gratify  his  highness,  and  promote 
the  cause  of  learning,  he  had  determined  to  give  up  a most 
intimate  friend,  relative,  and  pupil  of  his  own,  “ Meister 
Philip  Schwarzerd  von  Bretten,”  who,  though  comfortably 
settled  and  provided  for  at  Tubingen,  “ is  willing,”  says 
Reuchlin,  “in  this  matter,  to  do  just  what  I tell  him.”  As 
to  money  matters  he  can  make  no  bargain,  as  he  does  not 
know  the  cost  of  living  at  Wittenberg;  but  Reuchlin  stipu- 
lates that,  if  he  is  not  accepted,  his  expenses,  thither  and 
home  again,  must  be  defrayed.  This  agreement  seems  a 
little  curious,  when  looked  at,  in  the  bright  light  of  Philip’s 
subsequent  distinction.  It  is  pleasant,  however,  to  have  a 
sight  of  the  private  affairs  and  every-day  actions  of  illustrious 
men,  even  before  they  rose  to  eminence.  For  this  cause  we 
quote  the  following  paragraph  of  Reuchlin’s  letter. 

“ Now,  most  gracious  prince  and  lord,  it  is  really  necessary  that  Master  Philip 
should  get  ready  for  his  journey,  and  bring  all  his  books  along  with  him ; for 
without  many  books,  especially  in  a university,  no  one  can  either  teach  or 
study  well.  He  has  therefore,  determined,  at  the  next  Frankfort  fair,  to  send 
his  books  to  Wittenberg,  by  the  merchants  of  your  country,  and  to  ride  with 
them  himself,  as  the  roads  and  places  are  unknown  to  him.  I therefore 
beg  your  grace  to  give  orders  to  some  merchant  belonging  to  your  grace,  to 
take  charge  of  the  man  in  your  grace’s  name,  to  travel  with  him,  and  to  look 
well  both  to  him  and  his  books,  that  he  and  they  may  come  to  your  grace  safely. 
He  may  be  found,  next  Frankfort  fair,  in  Book-row,  at  the  house  of  Master 
Thomas  Anshelm,  bookseller  and  printer  from  Hagcnau.”  I.  30. 

Two  months  later,  Melancthon  writes  to  Reuchlin  at 
Stuttgart,  expressing  his  readiness  to  go  wherever  he  might 


1838.] 


Early  Letters  of  Melancthon. 


5 


send  him,  and  his  anxiety  to  get  away  from  Tubingen,  where 
he  had  no  employment,  suited  to  his  genius  and  precocious 
learning,  and  was  therefore,  as  he  says  himself,  busy  doing 
nothing — nihil  agendo  occupatus — or,  to  quote  a still  more 
expressive  phrase,  becoming  a boy  again  among  the  boys — re- 
puerasco  inter  pueros.  It  appears  from  this  letter  that  no  an- 
swer had  arrived  from  the  elector, but  he  was  expected  to  write 
from  Augsburg.  This,  like  the  earlier  letters  of  Melancthon, 
is  almost  disfigured  with  scrapsof  Greek  and  classical  allusions. 
In  none  of  them,  thus  far,  is  there  any  expression  of  a reli- 
gious kind,  except  such  as  are  imitated  from  the  heathen 
writers.  Reuchlin’s  answer  to  the  letter  just  referred  to,  is 
so  interesting  from  the  great  celebrity  and  relative  position 
of  the  correspondents,  and  from  the  light  it  throws  on  Me- 
lancthon’s  disposition,  at  this  early  age,  that  we  must  quote 
it  entire.  It  is  dated  at  Stuttgart,  July  24,  1518. 

•“  To  the  learned  Master  of  Arts,  Philip  Melancthon,  my  cousin. 

“ Here  is  the  letter  of  the  most  religious  prince,  signed  with  his  own  hand,  in 
which  he  promises  you  kindness  and  his  favour.  I shall,  therefore,  no  longer 
address  you  poetically,  but  make  use  of  God’s  true  promise,  given  to  faithful 
Abraham.  Egredere  de  terra  tua,  &c.  This  is  from  Genesis  xii.  Thus  my 
mind  presages,  and  thus  I hope  it  will  be  with  thee,  my  Philip,  my  work,  my 
consolation.  Come,  therefore,  -with  a glad  and  cheerful  mind.  But  first, 
have  all  your  goods  brought,  by  some  carrier,  in  a wagon,  to  my  house  in  Stutt- 
gart. There  we  can  select  what  you  will  want  at  Wittenberg,  and  every  thing 
shall  be  done  under  my  direction.  But  if  you  will  (and  I advise  it)  go  first  to 
your  mother,  by  the  way  of  Phorce,  and,  after  taking  leave  of  all  your  friends, 
come  back  to  me.  As  soon  as  you  can,  however,  lest  you  should  lose  this  fine 
opportunity  of  going  with  the  prince.  I have  positively  written  to  him,  that 
you  would  come.  And  that  you  may  see  how  much  his  courtiers  and  chamber- 
lains make  of  you,  I send  you  a letter  from  Dr.  Spalatin,  who  rides  in  the  car- 
riage with  the  prince  himself.  This  is  the  summa  rerum.  Collect  whatever 
you  want  into  a trunk,  or  some  other  convenient  receptacle,  and  send  it  by  a 
one-horse-chaise  to  Stuttgart.  And  that  as  soon  as  possible.  Then,  after  taking 
leave  of  all  you  friends  at  Tubingen,  go  home  to  your  mother,  taking  Phorce 
in  your  way,  and  when  you  have  saluted  Augustin  and  my  sister,  come  back  to 
me,  not  creeping  but  on  wings.  Princes’  affairs  are  changeable ; I fear  the 
elector  may  go  back  from  Augsburg  without  you.  These  things  I advise,  and 
that  you  l>e  of  an  unbroken  mind,  not  a -woman  but  a man.  A prophet  is  not 
accepted  in  his  own  country.”  I.  32. 

In  Reuchlin’s  letter  to  the  elector,  dated  the  next  day,  in- 
troducing “ Meister  Philipps  Schtvarzerd,”  he  says  of  him, 
“I  know  none  among  the  Germans  who  is  above  him,  ex- 
cept Herr  Erasmus  Roterodamus,  and  he  is  a Dutchman. 
He  beats  us  all  in  Latin.” 

Melancthon  set  out  upon  his  journey  about  the  middle  of 
August.  One  of  the  Tubingen  doctors  said,  on  this  occasion, 
that  his  departure  was  a public  loss,  and  that  no  one  left  was 


6 


Early  Letters  of  Melancthon.  [January 

learned  enough  to  estimate  the  learning  of  the  man  whom 
they  had  lost.  At  Augsburg  he  paid  his  repects  to  the 
elector  and  Spalatin,  who  were  at  the  diet  there,  and  then 
went  on,  by  Nuremburg  and  Leipzig,  to  Wittenberg,  where 
he  arrived  August  25,  1518.  On  the  28th  he  delivered  his 
inaugural  oration,  de  corrigendis  adolescentiae  studiis.  Of 
this  performance,  Luther  writes  to  Spalatin  as  follows.  “Four 
days  after  his  arrival,  he  delivered  a most  terse  and  learned 
speech,  with  so  much  applause  and  admiration,  that  you  need 
no  longer  think  of  saying  aught  to  recommend  him.”*  A 
few  days  later  Luther  writes  to  the  same  person — “ I hear 
that  he  has  been  engaged  at  too  low  a salary,  so  that  the 
Leipzig  braggarts  are  in  hopes  of  getting  him  away  from  us.” 
It  is  probably  in  reference  to  this,  that  Melancthon  writes  to 
Spalatin,  a little  after — “ As  to  what  is  said  about  me  and 
the  Leipzig  people,  be  assured  I will  deal  with  you,  as  a son 
with  his  father.  If  I lie,  if  I deceive  you,  may  the  ravens 
make  me  an  example  of  impiety.”  From  this  same  let- 
ter it  appears,  that,  wdiile  at  Augsburg  on  his  way,  he  was 
urged  by  the  Bavarians  to  take  a place  at  Ingolstadt;  and  he 
professes  to  be  hurt  at  the  assertion  that  he  had  been  inclined 
to  stop  at  Leipzig,  the  authors  of  which  charge  he  calls  “ au- 
daces  <5ia/3oXoi.”  He  declares  himself  contented  with  his 
stipend,  though  a little  doubtful  whether  it  could  support 
him.  “ I am  a philosopher,”  says  Master  Philip,  “ What 
care  I for  a pleasant  place  ? I do  care  for  an  honourable  one. 
What  I am  yet  to  be  to  Wittenberg,  let  no  one  say  until  he 
has  made  trial  of  my  efforts.  You  know,  the  university 
knowrs,  what  I am  attempting,  and  how  faithfully  I teach. 
You  will  hear  further,  in  my  name,  from  Martin,  a most  ex- 
cellent and  learned  man.”  (Letter  IS.  Vol.  I.  43.) 

In  a letter  of  nearly  the  same  date  (Sept.l51S),  he  announces 
that  he  expects  to  publish  eight  works,  chiefly  translations 
from  the  Greek,  before  the  end  of  the  year.  And  this  within 
a monthof  his  arrival,  and  before  his  twenty-second  birth-day ! 
A more  interesting  paragraph,  to  us,  in  the  same  letter,  is  as 
follows.  “ I have  begun  to  translate  the  Proverbs  of  Solo- 
mon, and  am  very  busy  at  them.  When  Boschenstein  comes, 
I shall  devolve  this  labour  upon  him,  that  he  may  add  some 
notes,  and  we  will  publish  scholia  upon  Proverbs,  with  the 
Hebrew,  Greek,  and  Latin  text.”  Boschenstein,  the  Hebrew 
teacher,  arrived  in  October,  but  the  book  on  Proverbs  was 
not  published  for  six  years. 


* Luther’s  Letters,  ed.  De  Wette,  vol.  1.  p.  134. 


1838.] 


Early  Letters  of  Melancthon. 


7 


In  these  early  letters  of  Melancthon,  as  we  have  already 
stated,  there  is  not  the  slightest  tincture  of  a Christian  spirit, 
nor  any  allusion  to  religious  subjects,  except  in  the  terms  of 
the  classical  mythology.  To  the  Muses,  Graces,  Dii  Superi 
and  Inferi,  there  are  abundant  references,  and  the  whole  tenor 
of  the  correspondence  proves  the  truth  of  his  assertion,  when 
he  professes  to  be  wholly  and  passionately  devoted  to  the 
Muses  and  the  Graces — ™v  /xoutfwv  xa / <rwv  ^afiVwv  roavra  ivogyid- 
%sifda  i.  From  the  friend  of  Luther,  and  the  author  of  the  Augs- 
burg Confession,  it  seems  strange  to  read  such  phrases  as — “ita 
diis  visum  superis”— -“  habeam  male  propitios  deos” — “vale 
et  me  serva,  Cwth^  pt-ou,”  &c.  The  first  indication  of  the  Chris- 
tian and  the  future  theologian  is  in  this  short  sentence,  under 
the  date  of  Oct.  15,  1518.  “Hereafter  we  will  purge  our 
philosophy,  that  we  may  be  fit  to  undertake  theology,  in 
which,  if  it  please  the  Giver  of  good  things,  we  shall  yet  ac- 
complish something.”  At  this  time,  be  it  remembered,  he 
was  not,  in  any  sense,  a teacher  of  theology.  His  zeal  for 
the  honour  of  his  patron  and  the  university  is  manifested  in 
such  sentences  as  this.  “ I will  do  my  best  to  recommend 
Wittenberg  to  all  good  and  learned  men,  if,  through  divine 
favour  (indulgentia  superum),  I should  become  any  body.” 
All  these  letters  are  moreover  characterized  by  a courtly  and 
even  adulatory  tone.  He  is  profuse  and  vehement  in  his  ex- 
pressions of  gratitude  and  attachment,  and  asserts,  with  seem- 
ing truth,  that  he  was  constitutionally  grateful.  Besides  the 
publications  which  have  been  referred  to,  the  only  fact  that 
we  glean,  as  to  his  literary  labours,  during  the  first  months 
of  his  academical  career,  is,  that  in  a letter  of  December  16, 
1518,  he  announces  his  intention  to  deliver  two  courses  of 
Greek  lectures,  a systematical  course  on  grammar,  and  an  ex- 
egretical  course  on  certain  authors. 

The  impression  which  Melancthon’s  first  appearance,  as  a 
teacher,  made  at  Wittenberg,  may  be  learned  from  a para- 
graph in  one  of  Luther’s  letters,  written  four  days  after  his 
inauguration.  “ Philip  has  his  lecture  room  crowded  with 
hearers;  he  has  inspired  all  the  theologians,  high,  low,  and 
middling,  with  a passion  for  Greek  learning.”  In  March  of 
the  following  year,  Melancthon  writes  to  Spalatin,  apparently 
in  answer  to  some  counsel  from  the  latter,  declining  to  lec- 
ture upon  Aristotle’s  Physics,  and  proposing  to  substitute 
Galen  or  Hippocrates.  Even  from  a boy,  he  had  been  ad- 
dicted to  medical  reading,  and  especially  the  ancient  authors. 
Before  Boeschenstein’s  arrival,  he  taught  Hebrew  grammar 


s 


Early  Letters  of  Melancthon.  [Jan dart 

also,  and,  even  three  months  after,  says  in  one  of  his  letters, 
“ I am  lecturing  on  the  Hebrew  Psalter.”  And  again,  in 
May  1519,  “ I am  lecturing  on  the  Psalter,  till  a more  learned 
man  shall  be  procured;”  from  which  it  would  appear,  that 
the  place  of  Hebrew  teacher  had  again  become  vacant.  Both 
Luther  and  Melancthon,  as  appears  from  their  letters,  were 
extremely  solicitous  to  furnish  Wittenberg  with  a competent 
Hebrew  teacher.  The  aspirants  to  the  office  seem  to  have 
been  numerous,  but  most  of  them  deficient  in  the  necessary 
learning. 

The  first  letter  in  which  we  observe  what  may  be  called  a 
Christian  phraseology,  is  one  to  Erasmus,  dated  Leipsic,  Jan- 
uary 5,  1519,  in  which  Melancthon  vindicates  himself  from 
the  charge  of  having  disparaged  the  biblical  labours  of  Eras- 
mus. “ Though  conscious  of  no  fault  in  this  thing,  if  I have 
done  wrong,  I beg  to  be  forgiven  for  the  sake  of  Jesus  Christ. 
I have  not  been  so  remiss  a reader  of  Erasmus,  as  not  to  have 
learned  from  him  what  is  due  to  an  instructer  and  a brother 
in  Christ.”  The  delicate  compliment  in  the  last  sentence  is 
not  the  only  one  in  this  adroit  and  elegant  epistle.  At  the 
close  of  it  he  sends  Martin  Luther’s  salutation,  at  whose  in- 
stance it  was  probably  written,  and  who  may  have  suggested 
the  expressions  above  quoted,  so  unlike  the  usual  mytholo- 
gical dialect  of  the  young  professor.  At  any  rate,  there  can 
be  no  doubt,  that  any  change  which  may  have  taken  place  in 
the  spirit  and  language  of  Melancthon,  on  religious  subjects, 
was  externally  owing  to  the  company  and  influence  of  his 
illustrious  colleague. 

In  February,  1519,  in  the  choir  of  All  Saints  Church,  Wit- 
tenberg, Melancthon  delivered  a funeral  oration  in  honour  of 
the  Emperor  Maximilian.  According  to  his  own  account, 
in  one  of  his  letters  (No.  35)  it  was  wholly  extemporaneous, 
but  was  afterwards  written  out  and  published.  This  fact  is 
interesting  only  as  an  early  instance  of  Melancthon’s  appear- 
ing as  a public  speaker,  without  the  precincts  of  the  univer- 
sity. 

We  have  already  mentioned  Melancthon’s  apologetic  letter 
to  Erasmus.  Under  the  date  of  April  22,  1519,  we  find  an 
answer,  truly  worthy  of  Erasmus,  in  its  mild  reproofs,  apt 
repartees,  purity  of  style,  and  graceful  nonchalance  of  man- 
ner. We  can  only  allow  ourselves  to  quote  one  or  two  sen- 
tences. 

“ I have  also  read  your  Preface,  in  which  you  preach  up  ancient  learning 
boldly  and  with  spirit,  as  becomes  a young  man  and  a German.  But  if  you 


1838.] 


9 


Early  Letters  of  Melancthori. 

will  suffer  Erasmus  to  advise  you,  I would  rather  see  you  take  more  pains  in 
actively  promoting  literature,  than  in  assailing  its  opponents.  They  are  worthy, 
indeed,  of  all  abuse  from  all  the  learned ; but  the  other  method,  if  I err  not,  will 
be  more  effectual.  Besides,  we  must  endeavour  to  appear  superior,  not  in  elo- 
quence only,  but  in  modesty  and  gentleness  of  manners.  The  life  of  Martm 
Luther  is  approved  by  all  of  us.  As  to  his  doctrines  men’s  opinions  differ.  I 
have  not  myself  yet  read  his  books.  He  has  told  us  some  true  things ; I only 
wish  that  he  had  done  it  with  as  much  skill  as  freedom  (tarn  feliciter  quam  libere) . 
Moderate  your  literary  labours,  that  you  may  the  longer  serve  the  cause  ; for  I 
hear  that  your  health  is  not  quite  adamantine.  If  for  nothing  else,  prolong  your 
life,  in  spite  to  these  barbarians  (fols  /3«£/3a|o i£  toutokJ'i'.)”  No.  41,  vol.  1, 
77—79. 

Those  who  are  at  ail  familiar  with  Erasmus,  will  perceive 
even  in  our  imperfect  version  of  these  few  short  sentences, 
much  that  is  characteristic  of  the  writer.  The  part  relating 
to  Melancthon’s  health  was  written  as  a postscript,  and  at 
Luther’s  instance,  who,  not  long  before,  had  thus  addressed 
Erasmus: 

“ Philip  Melancthon  comes  on  prosperously,  except  that  none  of  us  have 
influence  enough  to  prevent  his  literary  madness  from  hastening  the  destruction 
of  his  health.  He  bums  with  youthful  zeal,  not  only  to  become,  but  to  do,  all 
things  to  all  men.  You  will  be  doing  your  part,  if  you  exhort  the  man  to  save 
himself  for  us  and  for  the  cause  of  learning.” 

It  is  certainly  curious  to  observe  how  the  influence  of 
Luther  over  his  contemporaries,  even  in  such  matters,  is 
evinced  by  this  affectionate  finesse,  brought  to  light  by  anti- 
quarian research,  hundreds  of  years  after  the  decease  of  him, 
whose  health  he  was  so  anxious  to  preserve. 

In  the  spring  of  1519,  Melancthon’s  feelings  began  to  be 
enlisted  more  and  more  in  the  momentous  controversies  of 
the  day.  In  May  he  writes  to  Spalatin: 

“ I send  you  Luther’s  sermon  on  justification.  Riccius  has  attacked  Eck, 
and  that  pleasing  personage  now  boasts  that  he  is  engaged  in  conflict  with  Za- 
sius  the  lawyer,  Luther  the  theologian,  and  Riccius  the  philosopher.  You  see 
how  far  his  Christian  modesty  extends.  To  all  this  not  a word  is  answered  by 
priests,  theologians,  princes,  or  the  wavering  people.  This  is  the  wrath  of  the 
Lord.  I am  wretched  when  I think  of  these  tilings.  Martin,  the  soldier  of  the 
Lord,  has  brought  it.  all  upon  us.  Stand  fast  and  watch  with  us.  My  ardour 
in  writing  is  not  greater  than  the  agony  I feel  when  I consider  the  gross  wick- 
ednesses of  the  theologians.”  No.  42.  vol.  1.81,  82. 

Even  a superficial  reader  can  perceive,  that  this  serious 
and  impassioned  writer  is  not  the  same  young  classic,  who 
was  wont,  a few  months  earlier,  to  obtest  the  gods  and  god- 
desses, and  imprecate  the  vengeance  of  the  furies  on  himself. 
It  is  pleasant  to  possess  the  means  of  tracing  such  transitions, 
and  it  is  certainly  an  interesting  fact,  that,  from  this  time 
onwards,  though  Melancthon’s  letters  still  abound  in  forms 

vol.  x.  no.  1.  2 


10 


Early  Letters  of  Melancthon.  [January 


of  speech  somewhat  pedantic,  and  indicative  of  intimate 
acquaintance  with  the  classics,  they  are  free  from  that  frigid 
puerility  of  learning,  which  would  seek  to  express  even  Chris- 
tian feelings  in  the  forms  of  the  old  mythology,  and  also  from 
that  coldness  in  relation  to  all  interests  not  purely  literary,  by 
which  the  earlier  letters  of  this  wonderful  stripling  were 
offensively  distinguished.  Nothing  could  evince  the  change 
in  question  more  distinctly  than  the  long  and  interesting 
letter  of  Melancthon  to  Oecolampadius,  dated  July  21,  1519, 
containing  a particular  account  of  the  debate  at  Leipzig,  in 
the  previous  month,  between  Eck,  Luther,  and  Carlstadt. 
As  this  dispute  is  matter  of  history,  we  shall  quote  nothing 
but  Melancthon’s  observations  on  the  men  concerned. 
“ Eck,”  says  he,  “ was  much  admired  by  most  of  us,  on  ac- 
count of  his  various  and  distinguished  gifts.  Carlstadt,  I 
believe,  you  know  already  by  his  writings.  He  is  a good 
man,  of  rare  doctrine,  and  of  more  than  common  learning. 
As  to  Luther,  with  whom  I am  now  intimately  acquainted, 
from  long  intercourse,  I admire  his  lively  genius,  his  learning 
and  his  eloquence,  while  at  the  same  time  I am  forced  to 
love  him  for  his  sincere  and  truly  Christian  spirit.” 

This  letter,  which  was  published  at  the  time,  drew  forth  a 
reply  from  Eck,  in  which  Melancthon  is  described  as  “a 
grammarian  of  Wittenberg,  named  Philip,  not  unlearned  in 
the  Greek  and  Latin  languages.”  In  another  place  he  says — 
“ the  impudent  little  fellow  (audaculus)  does  not  hesitate  to 
say,  that  I made  irrelevant  quotations  from  St.  Bernard. 
When  the  debate  is  published,  it  will  be  seen  whether  the 
grammarian  has  told  the  truth.”  The  wit  of  this  perform- 
ance seems  to  lie  in  the  contemptuous  application  of  the 
epithets,  “ grammaticus,”  “ grammatista,”  “ grammatellus.” 
The  zeal  with  which  Melancthon  now  began  to  enter  into 
the  conflicts  of  the  Reformation,  peeps  forth  in  such  sen- 
tences as  this,  from  a letter  to  Spalatin,  July  29,  1519. 
“ Herewith  you  will  receive  Martin’s  Book  of  Resolutions 
[on  the  power  of  the  Pope];  you  will  think  it  too  severe;  I 
think  it  not  at  all  imprudent.”  In  the  same  letter  there  is  a 
paragraph,  which  we  shall  quote,  because  the  rise  of  Hebrew 
learning  in  that  day  is  highly  interesting,  from  its  natural 
connexion  with  the  great  work  of  biblical  translation.  “ Our 
Hebraist,”  says  Melancthon,  “is  unwilling  to  lecture;  he  is 
frightened,  I believe,  at  the  difficulties  of  the  Psalter,  which 
I began  to  teach  a year  ago.  There  are  men  enough  able  to 
teach  Hebrew  grammar;  I know  not  why  they  arc  all  afraid 


1S38] 


Early  Letters  of  Melancthon. 


11 


of  Hebrew  authors.  If  it  is  thought  best  that  1 should,  in 
the  mean  time,  continue  to  hebraize  (l/3pcu££iv),  I will  cheer- 
fully bestow  this  labour  on  our  illustrious  prince,  and  on  you, 
my  dear  George.  I will  leave  no  stone  unturned,  to  supply 
the  deficiencies  of  our  instruction.”  (No.  45.  Vol.  I.  104, 
105.)  The  growth  of  his  personal  attachment  to  Luther,  it 
is  also  highly  agreeable  to  trace,  on  account  of  its  influence 
upon  his  own  belief  and  character.  At  the  date  last  quoted, 
this  attachment  had  become  extremely  strong,  and  from  time 
to  time,  it  finds  expression  in  such  terms  as  this.  “ For 
Martin’s  pious  labours  and  for  Martin  himself  I feel  the  most 
vehement  affection  and  entire  regard.”  “ Martin  sends  his 
salutations.  He,  he  is  a friend  indeed,  ex  animo  xcni  ^piaViavw?, 
of  you  and  all  good  men.” 

The  reply  to  Eckius,  published  in  August  1519,  affords 
proof,  not  only  of  that  gentleness  and  meekness  which  have 
always  marked  Melancthon  as  the  John  of  the  Reformation, 
but  also  of  an  obvious  growth  in  zeal  for  truth  and  in  reli- 
gious feeling.  The  gradual  maturing  of  his  doctrinal  opin- 
ions is  illustrated  also  by  the  eighteen  propositions,  or  The- 
mata  Circularia,  which,  in  this  edition,  are  referred  to  the 
date  of  September,  1519.  We  copy  No.  1.  “The  beginning 
of  justification  is  by  faith.”  No.  2.  Love  is  the  effect  of 
faith.  No.  6.  Faith  and  love  are  the  works  of  God,  not  of 
nature.  No.  9.  There  is  no  external  sacrifice  in  Christianity. 
No.  14.  As  faith  is  the  sum  of  our  justification,  no  work  can 
be  said  to  be  meritorious.  No.  15.  All  the  works  of  men 
are,  therefore,  truly  sinful. 

Our  next  quotation  will  be  welcome  to  those  readers  who 
feel  an  interest  in  Melancthon  as  an  academical  teacher. 
The  latter  sentences  illustrate  his  ideas  of  scholastic  disci- 
pline. 

“ I am  waiting,  my  dear  Spalatin,  with  anxiety  for  your  answer,  in  relation 
to  the  lectures  on  Quintilian,  and  to  the  whole  course  (de  tota  schola.)  For 
unless  the  classes  (collegia)  are  well  arranged,  believe  me,  we  shall  gain  very 
little  by  our  lectures,  however  numerous.  I could  not  take  Planicius  into  my 
house,  as  he  said  he  could  not  study  hard,  where  there  was  much  company. 
His  father  had  given  him  permission  to  live  elsewhere.  And  yet  the  young 
man  needed  a private  instructor,  and  a careful  one  too.  None  need  to  be  well 
guided  more  than  such  as  he.  And  this  end  we  might  more  easily  secure  by  a . 
proper  arrangement  of  the  class.  Farewell.  St.  Andrew’s  eve. 

PHILIPPUS.” 

Another  glimpse  into  his  lecture-room  is  furnished  by  the 
following  extract  from  a letter  to  a parish  priest  in  Melanc- 
thon’s  native  region. 


12 


Early  Letters  of  Mclancthon.  [January 

“ You  wish,  perhaps,  to  hear  something  of  my  studies.  During  this  summer, 
I have  been  expounding  Paul’s  Epistle  to  the  Romans,  the  most  important  of 
them  all,  and  serving  as  a scope  or  mark,  in  relation  to  all  scripture,  which  I 
wish  you  would  attend  to.  I would  have  sent  you  my  notes  on  this  epistle,  but 
your  messenger  went  off  unexpectedly,  and  I was  afraid  moreover  of  their  getting 
out  (ne  evolarent).  A great  deal  I delivered  extempore.  I am  now  pursuing 
the  same  course  with  Matthew,  and  may  publish  a commentary  on  it  [as  he  did, 
four  years  later].  I am  now  devoted  wholly  to  sacred  literature,  and  wish  that 
you  would  do  the  same.  There  is  an  exquisite  pleasure  in  it ; nay,  the  mind, 
when  employed  upon  these  studies,  seems  to  suck  a sort  of  heavenly  ambrosia. 
When  I know  your  views  of  the  Epistle  to  the  Romans,  I will  send  you  mine. 
I now  see  that  our  fathers  (I  mean  those  of  the  schools)  taught  not  mere  corrup- 
tions, but  destructive  errors.  Oh  that  I might  see  you  one  day  face  to  face.  My 
famulus  has  something  upon  Romans  with  him.  Use  it,  and  you  will  get  from 
it,  I trust,  no  small  assistance.  Wittenberg,  Dec.  1 1,  1519.” 

Upon  this  let  us  say  one  word.  The  spirit  of  Luther  was 
fed  for  years  upon  the  study  of  the  Hebrew  and  Greek  scrip- 
tures. The  translation,  which  resulted  from  this  course  of 
study,  was,  and  will  again  be,  a stupendous  engine  in  the 
work  of  reformation.  Melancthon  likewise,  under  Luther’s 
influence,  seems  to  grow  in  depth  of  feeling  and  extent  of 
comprehension  on  religious  topics,  as  he  exchanges  classical 
for  biblical  studies;  as  he  forsakes  the  graces  of  mythology 
he  becomes  familiar  with  the  graces  of  the  spirit.  This  is 
one  view  of  the  case;  another  is,  that  those  departures  from 
the  faith,  among  ourselves,  which  are  most  dangerous,  are 
eminently  marked  by  a postponement  of  the  scriptures.  Nor 
is  it  to  be  wondered  at,  that  some  apostles  of  the  metaphysi- 
cal gospel  treat  the  study  of  God’s  word,  in  the  original,  with 
scorn.  Alas  for  poor  Luther  and  Melancthon!  Why  did 
they  rack  their  brains  with  Greek  and  Hebrew,  when  they 
had  their  “ common  sense”  and  “ common  version”  to  rely 
upon  ? 

Towards  the  close  of  1519,  Rcuchlin  or  Capnio,  Melanc- 
thon’s  relative  and  early  patron,  accepted  a call  to  lngolstadt, 
as  professor  of  languages,  and,  not  long  after,  solicited  Me- 
lancthon to  become  his  colleague.  In  a letter,  dated  March 
IS,  1520,  he  replies,  that  the  inducements  for  removing  were 
very  strong — love  of  country — attachment  to  Rcuchlin — lite- 
rary society — superior  libraries — and  the  need  of  a more 
southern  climate,  to  restore  his  health,  which  had  been  im- 
paired in  Saxony.  He  nevertheless  declines  the  invitation, 
on  the  ground,  that  he  had  pledged  his  word  to  the  elector  — 
that  he  was  pusillanimous  and  afraid  of  change — and  that  he 
felt  himself  bound  to  remain  where  he  was,  till  Providence 
should  imperatively  call  him  elsewhere.  “I  do  not  so  much 
care  to  live  in  comfort,  as  to  live  in  honesty,  and  like  a 


1838.] 


Early  Letters  of  Melancthon. 


13 


Christian.”  He  seems  afraid,  throughout  this  letter,  of  his 
acts  being  attributed  to  juvenile  ambition,  caprice,  or  love 
of  ease;  but  in  the  end  submits  himself  to  Reuchlin’s  judg- 
ment, and  promises  to  abide  by  it.  The  feelings,  principles, 
and  conduct,  manifested  in  this  letter,  are  highly  satisfactory 
and  pleasing,  and  exhibit  a decided  growth  in  all  the  elements 
of  manly  Christian  character. 

The  following  extracts  will  be  not  without  interest  to  the 
biblical  scholar  and  to  those  who  like  to  view  the  every-day 
employments  of  such  men  as  the  Reformers. 

“Doctor  Martin  is  just  now  too  busy  to  interpret  any  of  the  Prophets ; but  I hope 
that  when  some  of  his  engagements  are  despatched,  unless  God  take  him  from  us, 
he  will  be  moved  to  write  a commentary  either  on  Genesis  or  Isaiah.  For  Gen- 
esis is  a good  deal  harder  even  than  Isaiah ; as  I know  by  experience,  being  now 
intent  upon  it.  I know  not  whether  I can  accomplish  any  thing  at  this  time. 
The  unfaithful  Latin  bibles  answer  badly  to  the  Hebrew.  As  for  the  interpreters, 
they  are  so  frigid,  that  I almost  blush  at  our  own  indolence,  who,  after  mastering 
all  other  parts  of  literature,  fail  in  this,  the  most  useful,  true,  sublime,  and  elegant 
of  all.  For  I am  not  of  their  opinion  who  regard  sacred  literature  as  something 
coarse  and  vulgar.  Believe  me,  Hess,  there  is  something  grander  and  sublimer 
in  the  world  than  man’s  philosophy.  I have  not  yet  finished  Matthew.  You 
have  no  occasion  to  desire  my  notes  or  scholia.  I have  treated  the  Evangelist 
too  briefly,  more  in  the  way  of  introduction  than  of  commentary.  I am  now 
about  to  address  myself  to  my  Obelisks  and  Romans.  The  Obelisks  grow  won- 
derfully on  my  hands.  For  I shall  not,  as  I intended,  write  mere  annotations, 
but  regular  common  places  on  the  Law,  Sin,  Grace,  the  Sacraments,  and  the 
other  mysteries.”  “I  will  try  to  prepare  Martin’s  Sermons  on  the  Festivals  for 
the  press.  During  your  absence,  he  has  been  lecturing  on  the  doctrine  of  the 
Eucharist,  as  well  as  on  Emmanuel,  Melchizedek,  and  the  Sabbath.” 

As  the  facts,  which  we  have  introduced,  derive  their  inte- 
rest from  their  connexion  with  the  history  of  the  Reforma- 
tion, the  following  short  letter  is  well  worthy  of  quotation, 
though  it  sheds  no  light  on  the  biography  of  Melancthon. 

“ W.  F.  Capito  to  P.  Melancthon. 

“ Our  friend  Oecolampadius  has  retired  to  a monastic  life,  in  the  convent  of 
St.  Alton.  The  otherwise  discreet  and  prudent  man  has  done  a foolish  thing, 
in  loading  his  spirit,  not  too  lively  at  the  best,  with  this  new  yoke,  from  religious 
motives,  as  if  Christ  took  pleasure  in  our  sadness,  or  a Christian  character  could 
be  cultivated  by  avoiding  the  society  of  men.  However  he  may  mortify  his  fee- 
ble body  by  obstinate  silence,  vigils,  abstinence,  he  would  have  done  more  good 
by  leading  an  exemplary  life  among  his  fellow-men.  He  is  now  entirely  subject 
to  a set  of  silly  women  (paueulis  mulierculis)  for  whom  he  will  toil  and  sweat, 
submitting  himself  as  a disciple  to  teachers  who  themselves  need  to  be  taught, 
and  who  ought  rather  to  experience  than  exercise  authority.  The  monastery  is 
one  of  the  order  of  St.  Bridget,  where  women  govern  men,  by  a preposterous  in- 
version. But  as  this  cannot  be  helped,  it  must  be  borne.” 

A letter  from  Melancthon  to  his  countryman,  John  Schwe- 
bel,  expresses,  in  an  interesting  manner,  his  recollections  of 
his  boyhood  and  his  actual  state  of  mind.  “ Happy  you,” 


14 


Early  Letters  of  Melanclhon.  [January 


says  he,  “ who  enjoy  both  literature  and  leisure.  Literature 
I have  scarcely  been  allowed  to  touch  with  the  ends  of  my 
fingers,  and  1 hardly  know  what  leisure  is.  My  engage- 
ments, too,  are  more  serious  and  urgent  than  those  which 
occupied  me,  as  a youth,  in  Suabia.” 

We  have  already  given  some  quotations  which  evince,  not 
only  that  the  Elector  Frederick  took  a lively  interest  in  his 
university  at  Wittenberg,  but  that  he  directly,  or  at  least 
through  Spalatin,  his  organ  in  such  matters,  controlled  the 
course  of  study  and  directed  the  professors.  Another  illus- 
tration of  the  same  fact  is  presented  in  a letter  from  Melanc- 
thon,  dated  June  25,  1520,  in  which  he  declines  to  lecture 
upon  Pliny,  as  he  had  been  requested  or  required.  This 
letter  manifests  no  small  degree  both  of  modesty  and  wisdom. 
He  urges  that  the  good  of  the  university  would  not  be  pro- 
moted by  his  undertaking  such  a course;  first,  because  he 
really  did  not  possess  the  necessary  knowledge;  and,  second- 
ly, because  he  had  not  credit  for  that  sort  of  learning,  suffi- 
cient to  command  the  public  confidence.  “ I am  for  remain- 
ing,” says  he,  “ in  my  own  sphere,  which  is  Greek,  and 
merely  aiding,  where  I can,  in  other  matters.  You  know 
my  temper;  I should  not  need  to  be  solicited,  if  I were  not 
really  conscious  of  my  ignorance.”  He  even  goes  so  far  as 
to  urge  the  appointment  of  an  able  colleague,  to  discharge 
those  duties  to  which  he  felt  himself  to  be  inadequate,  and  he 
subjoins  three  names  as  worthy  of  consideration.  All  this 
evinces  a self-knowledge  and  a freedom  from  envious  or  jeal- 
ous feeling,  which  are  rare  perhaps  in  persons  of  precocious 
learning.  With  this  same  letter  he  transmits  a scheme  of 
philosophical  lectures — which  he  had  probably  received  from 
Spalatin — with  suggestions  and  remarks. 

A second  letter  from  Erasmus  now  occurs,  (June  1520), 
containing  an  account  of  the  attacks  which  had  been  made 
upon  him  by  Edward  Lee,  by  Standish,  bishop  of  St.  Asaph, 
and  by  others  in  England.  Then  comes  a paragraph  which 
interests  us  deeply,  not  only  on  account  of  its  historical  allu- 
sions, but  especially  because  it  so  remarkably  illustrates  the 
position,  character,  and  spirit  of  Erasmus.  He  speaks  of  va- 
rious reports  respecting  Luther;  professes  to  be  on  his  side,  as 
far  as  he  can  be  (quoad  licet);  but  complains  indirectly,  that 
Luther  and  himself  have  been  every  where  supposed  to  be 
engaged  in  common  cause.  He  is  not  at  all  surprised  that 
Luther’s  books  were  burnt  in  England,  but  professes  to  have 
done  his  best  to  hinder  it,  by  writing  to  Cardinal  Wolsey, 


1838.] 


Early  Letters  of  Melancthon. 


15 


and  not  without  effect,  in  suppressing  popular  excitement 
against  Luther.  Wolsey,  he  says,  would  have  found  no 
fault  with  Luther,  if  he  had  not  denied  the  primacy  of  the 
pope  to  be  juris  divini.  So  much  more  did  such  men  care 
for  dignities  and  power  than  for  doctrines!  Erasmus  then 
goes  on  to  say:  “Those  who  favour  Luther — and  indeed  all 
good  men  favour  him — could  wish  that  he  had  written  with 
more  mildness  and  civility.  But  it  is  too  late  now  to  talk 
of  that.  I see  that  the  affair  tends  now  to  revolution.  I 
pray  that  it  may  turn  out  to  the  glory  of  Christ.  It  is  neces- 
sary, perhaps,  that  offences  should  come;  but  I do  not  care  to 
be  the  man  by  whom  they  come.”  This  last  sentence  is  it- 
self a striking  portrait  of  Erasmus.  In  the  postscript  there 
is  another  characteristic  trait.  “ Luther’s  Reply  [to  the  con- 
demnation of  his  books  by  certain  doctors  of  Louvain  and 
Cologne]  has  given  great  satisfaction.  Those  men  at  last  be- 
gin to  be  ashamed  of  their  premature  decision.  I am  only 
sorry  that  my  name  was  mentioned.  It  hurts  me,  without 
assisting  Luther.”  It  is  curious  to  compare  this  mild  and 
courteous  complaint  with  the  sentence  which  occasioned  it. 
In  the  Reply,  Luther,  after  having  named  several  others,  adds, 
“I  pass  by  Faber  Stapulensis  and  Erasmus,  that  ram  caught 
in  a thicket  by  his  horns!”  Every  reader,  acquainted  with 
the  history  of  the  times,  must  be  equally  impressed  with  the 
felicity  and  truth  of  this  uncivil  metaphor,  and  with  the  cha- 
racteristic contrast  here  exhibited  between  the  two  great  men. 
The  spirit  of  Erasmus  is  displayed,  not  only  in  the  actual  ex- 
pressions of  the  letter,  but  in  its  obvious  design,  as  a complaint 
of  Luther’s  rudeness,  and  at  the  same  time  an  attempt  to  cry 
him  mercy.  No  wonder  that  instead  of  a direct  approach  to 
Doctor  Martin,  he  preferred  an  indirect  one  through  the  gentle 
Master  Philip,  to  whom  we  now  return  from  this  digression. 

We  have  already  given  an  example  of  Melancthon’s  mo- 
desty and  judgment,  in  relation  to  his  labours  as  a teacher. 
We  may  now  give  an  instance  of  his  noble  moderation,  as  to 
lucre,  and  his  disinterested  zeal  for  learning.  Even  from  the 
time  of  his  arrival  at  Wittenberg,  Luther  had  urged  an  aug- 
mentation of  his  stipend,  to  prevent  his  being  drawn  away 
from  them  to  Leipsic.  In  compliance  with  these  instances, 
Spalatin,  it  seems,  had  advised  the  professors  to  apply  to  the 
Elector  for  an  increase  of  salary  to  Melancthon,  no  doubt 
with  an  assurance  that  it  would  be  granted.  In  this  measure 
Melancthon  declines  to  acquiesce,  briefly  stating,  as  his  rea- 
sons, that  his  stipend  was  a large  one,  in  the  actual  state  of 


16 


Early  Letters  of  Melancthon.  [January 


German  affairs ; that  it  was  large  enough  compared  with  those 
of  other  professors;  and  that  he  was  unwilling  to  abuse  the 
goodness  of  his  patron,  the  Elector.  In  the  same  letter  he 
urges  the  appointment  of  Petreius  of  Erfurt,  to  supply  the 
chasm  in  the  faculties  of  Wittenberg,  which  he  had  repre- 
sented in  a former  letter.  In  allusion  to  the  subject  or  occa- 
sion of  that  letter,  he  here  adds,  “ See  to  it,  then,  that  Wit- 
tenberg may  have  one  capable  of  teaching  Pliny.”  In  a let- 
ter of  about  the  same  date  we  have  one  of  those  passages,  so 
frequent  in  the  letters,  both  of  Luther  and  Melancthon,  which 
express  the  judgment  of  those  great  Reformers,  those  pre- 
eminently practical  and  efficient  men,  respecting  the  impor- 
tance of  learning  and  education.  Will  some  of  our  American 
dXAorpiossJiffxo'jroi  attend  for  a moment  to  the  following  lines, 
written  amidst  the  conflicts  of  that  great  revolution,  to  which, 
under  God,  we  are  indebted  for  our  privileges,  and,  compared 
with  which,  many  of  our  noisy  controversies  are  but  puffs  of 
wind  ? “You  are  not  ignorant  what  a general  desolation  of 
every  thing  good  must  follow  the  decay  of  learning.  Reli- 
gion, morals,  all  divine  and  human  interests,  must  sink  in  the 
absence  of  good  education.  And  the  better  any  man  is,  the 
mere  ardently  will  he  desire  the  maintenance  of  learning, 
because  he  must  see  that  there  can  be  no  more  deadly  pest 
than  ignorance.”  With  this,  and  scores  of  similar  expres- 
sions, compare  the  gothic  jargon  of  some  modern  and  Ame- 
rican reformers.  Those  who  follow  in  the  steps  of  a Luther 
or  Melancthon,  need  not  greatly  care  for  the  contempt  and 
censure  of  these  modern  Anabaptists.  We  have  reference, 
in  these  observations,  to  two  current  errors.  The  one  is, 
that  a high  degree  of  literary  culture  is  unfavourable  to  the 
growth  of  piety;  the  other,  that  it  renders  men  unfit  for  ac- 
tive usefulness.  Upon  both  these  points,  we  cheerfully  ap- 
peal to  the  example  of  the  old  Reformers,  as  contrasted  with 
the  new.  “ By  their  fruits  ye  shall  know  them.”  A tinc- 
ture of  history  might  make  some  men  more  modest. 

The  following  extract  from  another  letter  to  his  country- 
man, John  Schwebel,  is  interesting  on  more  than  one  ac- 
count. 

“ Almost  all  my  friends  at  home  appear  to  have  forgotten  me,  to  teach  me,  I 
suppose,  that  there  is  reason  in  the  ancient  proverb — ‘ out  of  sight,  out  of  mind.’ 
You,  and  you  alone,  seem  still  to  remember  Philip.  My  exile,  sad  enough  at 
best,  is  rendered  still  more  bitter  by  this  impiety,  to  use  a strong  expression,  of 
my  friends.  Yet  I have  my  consolations,  most  delightful  consolations,  in  reli- 
gious studies,  which,  if  they  ever  flourished,  now,  by  God’s  grace,  flourish  here. 
And,  if  you  will  believe  me,  I find  Martin  a greater  and  more  admirable  friend 


1838.] 


Early  Letters  of  Melancthon. 


17 


than  I can  possibly  describe.  You  know  how  Alcibiades  admired  his  Socrates; 
well,  I admire  this  man  far  otherwise,  because  I do  it  in  a Christian  manner  ; I 
admire  him  as  one  who,  when  I look  at  him  again,  seems  still  greater  than  him- 
self. I only  wish  that  you  could  see  from  how  sincere  a heart  this  eulogy  pro- 
ceeds.” 

In  a letter  to  Spalatin,  soon  after,  under  the  excitement  of 
renewed  attacks  on  Luther,  and  new  fears  for  his  security, 
Melancthon  writes: 

“ Martin  seems  to  me  to  be  inspired  (spiritu  aliquo  impelli).  That  he  may  be 
successful,  we  must  use  our  efforts,  not  in  counsel,  but  in  prayer.  I value  Mar- 
tin’s safety  higher  than  my  very  life,  and  know  of  nothing  that  could  happen  more 
disastrous  than  the  loss  of  him.  For  my  sake,  therefore,  not  to  mention  public 
reasons,  which  you  know  full  well  already,  if  you  have  any  influence  where  you 
are,  see  that  you  preserve,  from  being  overwhelmed,  this  man,  whom  I boldly 
and  sincerely  place,  not  only  above  all  his  contemporaries,  but  above  all  men  of 
every  period,  the  Augustins,  Gregories,  and  Jeromes  of  all  ages.” 

What  must  he  have  been,  who,  with  all  his  faults,  could 
extort  such  an  encomium  from  such  a man! 

Melancthon’s  early  appearance,  as  a teacher  and  an  author, 
induced  the  usual  regrets  and  retractations,  with  respect  to 
his  more  juvenile  performances.  The  natural  feeling,  in  re- 
lation to  this  matter,  is  expressed  with  much  naivete,  in  the 
preface  to  a second  edition  of  his  Greek  Grammar,  which 
begins  as  follows.  “ I have  always  wished  that  the  tracts 
upon  Greek  Grammar,  which  I published  formerly,  might 
perish,  as  having  been  written  by  me,  when  a boy,  for  the 
boys  whom  I instructed.  And  indeed  they  would  have 
perished,  as  they  well  deserved,  if  the  printer  had  not  forced 
me  to  repeat  my  former  follies,  and  rebuild  my  ancient 
ruins.” 

Though  originally  called  as  a mere  classical  professor,  Me- 
lancthon, by  his  biblical  labours,  had  become  a most  impor- 
tant addition  to  the  theological  strength  of  Wittenberg.  That 
he  likewise  felt  an  interest  in  the  success  of  the  other  depart- 
ments, appears  from  a letter  to  Spalatin  (Jan.  24,  1521),  in 
which  he  announces  the  death  of  Henning,  one  of  the  law 
professors  in  the  university,  and  the  expected  removal  of  an- 
other, Wolfgang,  and  urges  the  appointment  of  John  Misner, 
as  a young  man  well  instructed  in  the  law,  and  a respectable 
practitioner,  as  well  as  a proficient  both  in  classical  and  sacred  - 
learning.  It  is  perhaps  an  illustration  of  Melancthon’s  pru- 
dence, and  of  Luther’s  frankness,  that  the  latter,  in  a letter 
written  on  the  same  occasion,  after  recommending  Misner  as 
a competent  civilian,  adds  that,  if  he  could  obtain  this  pro- 
fessorship, he  would  probably  become  a layman  (e  clero  lai- 

vol.  x.  no.  1.  3 


18 


Early  Letters  of  Melancthon.  [January 


cus  fieret),  which  would  suit  the  man  much  better!  In  the 
same  letter,  Melancthon  requests  Spalatin  to  examine  the 
library  of  the  Bishop  of  Worms,  and  see  if  it  contained  any 
of  the  ancient  writers.  To  a modern  reader  this  request 
might  seem  to  have  been  prompted  by  mere  curiosity  ; but 
we  forget,  that  books  which  now  are  in  every  school-boy’s 
hands,  might  then  be  precious  rarities,  even  to  the  learned. 
In  a subsequent  letter  Melancthon  writes  again. 

“ I am  very  desirous  that  you  should  attend  to  the  bishop’s  library.  I wish  to 
lecture  upon  some  of  the  best  and  purest  Greek  writers,  which  design  may  be 
facilitated  by  that  library.  I know  that  the  bishop  is  very  much  attached  to  this 
treasure ; but  what  may  you  not  obtain  through  our  illustrious  Prince  1” 

There  is  something  strange  in  the  idea  of  the  first  Greek 
scholar  of  the  age  being  hindered  in  his  literary  labours  by 
the  difficulty  of  obtaining  books,  which  Tauchnitz  of  Leipsic 
has  now  put  within  the  reach  of  poverty  itself.  To  the  sub- 
ject of  the  library  he  returns  again  and  again,  and,  on  one  of 
these  occasions,  assigns,  as  his  motive,  a desire  to  recover  the 
materials  extant  for  a complete  ecclesiastical  history.  In 
April  1521,  he  laments  that  he  could  not  go  to  Worms  with 
Luther,  chiefly  because  he  wished  to  search  the  libraries  upon 
the  Rhine  for  ancient  writings. 

In  a letter  written  about  the  time  of  the  diet  of  Worms, 
Melancthon,  after  adverting  to  the  state  of  public  affairs,  pro- 
ceeds as  follows,  in  relation  to  his  studies. 

“I  am  still  expounding  Paul’s  Epistle  to  the  Romans,  and  am  now  treating 
the  tenth  chapter.  The  system  of  theology  which  I have  promised  [his  Common 
Places]  I hope  to  publish  in  the  coming  summer.  I am  now  writing  in  answer 
to  the  book  of  Thomas  Rhadinus,  which  we  suppose  to  be  by  Emser.  Martin 
has  begun  to  write  a Commentary  on  the  Gospels  and  Epistles,  as  they  are  read 
in  church,  following  the  example  of  those  who  have  written  Postils.” 

The  conclusion  of  this  letter  is  highly  interesting.  It  is 
addressed  to  his  friend  John  Hess,  who  was  then  at  Breslau, 
and  of  whose  fidelity  and  zeal  in  the  great  cause  he  seems  to 
have  been  doubtful. 

“ I vehemently  fear  that  you  will  fall  short  of  yourself.  But  pause  and  re- 
member, that  the  gospel  cannot  be  in  favour  with  the  wickedness  of  Rome.  How 
many  were  offended  at  Christ,  in  better  times,  when  he  was  here  on  earth,  and 
among  these,  how  many  Nicodemuses,  how  many  Gamaliels,  how  many  Sauls  ! 
What  is  not  to  be  feared,  then,  in  our  own  unhappy  age  1 Can  we  hope  that 
there  wall  not  be  among  us  a Judas,  a Caiaphas,  a Pilate  or  a Herod?  Against 
such  arm  and  fortify  your  spirit  by  the  gospel.  Farewell,  my  dearest  brother.” 

How  different  are  the.  tone  and  spirit  of  this  eloquent  ap- 
peal from  those  of  Melancthon’s  letters,  before  he  became  in- 
terested in  the  Reformation,  and  felt  the  influence  of  Luther  ! 


1338.] 


Early  Letters  of  Melanc/hon. 


19 


How  obvious,  too,  that  a certain  position  and  associations  had 
nerved  even  this  mild  spirit  to  the  calm  courage  of  a Chris- 
tian hero  ! That  much  of  this  spirit  was  imbibed  by  daily 
intercourse  from  Luther,  is  apparent  from  the  fact  that,  when 
Hess  replied  to  this  solemn  admonition,  by  professing  his  at- 
tachment to  the  truth,  Melancthon  assures  him  that  he  never 
doubted  it,  but  only  wrote  in  jest,  though  he  owns  that  he 
had  wished  to  see  him  more  courageous.  Under  the  date  of 
March  21,  1521,  Melancthon  introduces  the  old  subject  of 
the  Hebrew  professorship,  and  as  Adrian,  the  last  incumbent, 
had  just  gone  to  Leipsic,  disgusted  with  the  doctrines  of  grace, 
as  taught  by  Luther,  he  strongly  recommends  Aurogallus,  as 
well  qualified  to  take  his  place,  having  studied  Latin,  Greek, 
and  Hebrew,  two  years  at  Wittenberg,  and  satisfied  Melanc- 
thon of  his  skill  in  Hebrew,  by  extempore  translations  from 
that  language,  and  by  his  compositions  in  relation  to  it.  He 
also  represents  the  preference  due  to  a tried  and  well  known 
man,  above  mere  adventurers  and  vagrant  office-hunters.  In 
the  same  connexion  he  refers  to  one  of  his  late  colleagues,  in 
a manner  which  is  any  thing  but  flattering. 

“ As  to  the  professorship  vacated  hy  Morlinus,  nothing  perhaps  can  be  deter- 
mined till  the  Prince  returns.  Any  thing,  however,  will  be  better  than  the 
waste  of  time  and  money  on  such  frivolous  performances.  If  you  wish  any 
thing  to  be  done  in  the  mean  time,  I think  that  some  attention  should  he  paid  to 
mathematics,  which  are  almost  lying  waste.” 

In  the  same  letter  he  informs  his  correspondent,  that  he 
had  been  desired  by  his  old  friend,  relative,  and  patron,  Cap- 
nio  (alias  Reuchlin),  not  to  write  to  him  in  the  existing  crisis. 
He  also  gives  utterance  to  his  feelings,  upon  public  matters, 
in  this  strong  expression:  “Oh  that  God  would  purchase  the 
deliverance  of  his  people,  at  the  price  of  our  blood!” 

The  gradual  progress  of  the  Reformation  in  surrounding 
countries  is  now  matter  of  authentic  history.  It  is  pleasant, 
however,  to  find  the  same  facts,  which  we  have  learned  from 
history,  stated  incidentally  in  private  letters,  as  the  current 
news,  Melancthon,  for  example,  writes  to  Spalatin  as  fol- 
lows (March  30,  1521). 

“ I have  this  day  had  a letter  from  the  man  who  went  from  us  to  teach  Greek 
at  Copenhagen.  He  writes  that  the  king  of  Denmark  is  on  Luther’s  side;  but 
whether  from  conviction  or  mere  impulse,  like  the  common  people,  I am  not 
aware.  He  has  caused  some  bishops  to  be  beheaded  and  some  monks  to  be 
drowned.” 

A far  more  striking  instance  is  afforded  by  a note,  written 
in  May  1521,  just  after  hearing  of  the  safety  of  Luther,  who 


20 


Early  Letters  of  Melancthon.  [January 


had  been  seized  on  his  return  from  Worms.  We  copy  it 
entire.  It  is  addressed  to  Wenceslaus  Linck,  vicar  of  the 
Augustinians. 

“ Reverend  F ather, 

“ I am  under  the  necessity  of  being  brief.  Ocn  n f. loved  father  is  still 
living.  You  will  hear  from  the  Prior  all  that  I know.  See  to  it  that  you 
never  act  unlike  yourself.  A dreadful  proscription  is  said  to  be  preparing ; but 
by  this  very  thing  the  cord  may  possibly  be  broken,  as  in  other  cases.  A quarter 
of  an  hour  ago,  I had  letters  from  Nuremberg.  They  say,  two  thousand  war- 
rants of  proscription  have  been  issued,  and  sent  to  Innsbruck  likewise ; but  the 
imperial  council  there  refused  to  publish  them,  for  fear  of  angering  the  people. 
Strengthen  yourself  and  be  firm.  And  pray  for  me,  who  am  your’s  with  all  my 
heart.  Farewell.” 

In  June  1521,  another  illustrious  member  of  the  Witten- 
berg fraternity  begins  to  figure  in  the  correspondence.  This 
is  the  celebrated  Justus  Jonas,  the  circumstances  of  whose 
introduction  to  the  society  of  Luther  and  Melancthon,  as 
described  in  a note  by  the  editor,  we  have  found  so  interest- 
ing, that  we  must  presume  upon  their  being  so  to  others. 
We  have  mentioned  incidentally  the  death  of  Henning,  pro- 
fessor of  civil  and  canon  law,  and,  at  the  same  time,  by  some 
strange  arrangement,  though  apparently  a layman,  provost 
(praepositus)  or  dean  of  the  collegiate  church  of  All  Saints. 
On  his  death  the  elector  made  an  offer  of  these  places  to  the 
celebrated  Mutian,  then  resident  near  Gotha,  and,  in  case  of 
his  refusing  them,  begged  him  to  use  influence  with  Justus 
Jonas,  then  at  Erfurt,  and,  if  possible,  induce  him  to  accept 
the  offices.  Mutian,  in  an  elegant  and  interesting  letter, 
draws  a most  imposing  picture  of  the  new  professor. 

“ Illustrious  prince  and  most  serene  elector,  we  have  secured  Jonas.  Such  a 
successor  to  Henning  it  would  have  been  worth  while  to  seek  and  sue  for 
throughout  Germany,  at  any  price,  so  well  skilled  in  theology,  so  learned  in 
the  law,  so  pure  in  morals,  as  to  be  above  all  praise.  As  a preacher  he  is  popu- 
lar enough  to  fill  the  churches,  and  as  a professor,  to  have  six  hundred  students. 
He  is  well  known  to  Father  Staupitz,  and  most  dear  to  Doctor  Martin.  In 
short,  he  loves  Wittenberg,  and  is  ready  to  leave  Erfurt,  when  you  say  the 
word.  So  bright  an  ornament  of  the  church  and  schools  must  be  acceptable 
to  teachers  and  students.  I am  sure  there  will  be  an  immense  concourse  to 
hear  Christ  preached  by  a second  Luther.  I thank  God,  who  has  given  to  your 
highness  such  a man,  worthy  of  any  bishopric.  I did  think  of  Erasmus;  but 
he  is  a mere  writer,  whereas  Jonas  can  do  great  good  likewise  viva  voce.  As 
a proof  of  my  fidelity,  I offer  you  this  man  to  be  your  provost.  I myself  will 
grow  old  in  contented  privacy,  devoting  my  leisure  to  the  glory  of  my  sovereign.” 

Thus  recommended  and  extolled,  Justus  Jonas  made  his 
entrance  into  Wittenberg,  and  was  installed,  as  provost  and 
professor,  June  6,  1521.  Rut  immediately  afterwards,  his 
friends  began  to  fear  that  they  should  lose  him  again;  for  he 


1838.] 


Early  Letters  of  Melancthon. 


21 


declared  himself  unable,  in  good  conscience,  to  lecture  on  the 
papal  law,  or  to  retain  his  station  in  the  church,  if  this  con- 
dition were  considered  indispensable.  In  this  state  of  affairs, 
Melancthon  writes  to  Spalatin,  declaring  that  a greater  addi- 
tion to  their  strength  could  not  be  made,  and  that  he  must 
be  retained,  at  all  events.  He  asks  why  the  professorship  of 
canon  law  might  not  be  turned  into  a theological  chair,  and 
urges  the  superior  importance  of  theology  to  one,  who  as 
dean  or  provost,  would  have  many  churches  under  him,  and 
the  evils  which  had  formerly  resulted  from  the  want  of 
learning  and  piety  in  those  who  filled  that  station.  In  proof 
of  this  he  cites  the  example  of  the  late  incumbent,  Henning, 
and  gives  a description  which  is  highly  interesting,  as  it 
affords  a glimpse  at  the  condition  of  the  church  in  Germany 
before  the  Reformation  and  in  the  first  stage  of  its  progress. 

“ Henning,  otherwise  a worthy  man,  hut  strange  to  Christian  learning,  when 
consulted  on  religious  subjects,  treated  them  as  trifles,  and  made  sport  of  all 
projected  reformation  in  the  church.  I myself  know — for  I was  too  much  inte- 
rested personally  not  to  know — how  light  a thing  he  thought  the  office  of  a 
parish  priest.  He  thought  the  church  prosperous,  if  the  people  paid  well,  and 
the  priests  grew  fat.  I say  this  not  in  malice,  least  of  all  against  the  dead  ; but 
I exhort  you  to  consider  how  far  they  have  acted  wisely,  who  have  committed 
the  government  of  churches  to  mere  lawyers.  Oh  that  you  would  weigh  the 
matter  as  it  well  deserves  ! Nay,  more,  I see  not  why  our  Prince  himself  ought 
not  to  wish  to  have  a theologian  for  his  Provost,  since  the  blood  of  ruined  souls 
will  be  required  at  his  hands.  I beg  you,  therefore,  to  establish  Jonas,  and,  if  it 
can  be  done,  retain  him  here.  Do  something,  exert  yourself,  move  every  stone, 
rather  than  let  such  a man  be  lost  to  us.” 

This  extract,  in  our  judgment,  sets  the  piety  and  wisdom 
of  the  writer  in  a new  and  highly  favourable  light.  It  is 
also  an  interesting  illustration  of  the  zeal,  with  which  the  Ger- 
man professors,  from  that  day  to  this,  have  struggled  to  main- 
tain the  credit  of  their  universities,  in  which  praiseworthy 
zeal  they  always  have  been,  and  are  still,  kept  in  countenance 
by  the  example  of  the  civil  powers,  as  appears  from  the  anx- 
iety of  the  Elector  Frederick  to  fill  Henning’s  place  with  a 
distinguished  man.  The  end  of  the  whole  matter  was,  that 
Jonas  had  permission  to  employ  a lecturer  on  cannon  law  at 
his  own  expense,  while  he  himself  preached  regularly  in  the 
collegiate  church,  and  delivered  theological  and  exegetical 
lectures  in  the  university. 

The  loss  of  such  a man  was  deeply  felt  at  Erfurt,  and  efforts 
seem  to  have  been  made  for  his  recall.  In  reference  to  this, 
Melancthon  writes  to  Lang. 

“ I desire  the  welfare  of  the  church  at  Erfurt.  But  what  if  God  have  called 
Jonas  hither,  to  reform  a far  greater  number  of  churches?  To  the  deanety  or 


22 


Early  Letters  of  Melancthon.  [January 


provostship  there  are  subjected  about  tliirty  churches.  Would  you  rather  see 
these  governed  by  another  Henning,  than  by  such  a man  as  Jonas  1 You  will 
rather  favour  his  removal,  if  you  do  but  think,  how  small  a charge  he  gives  tip, 
and  how  great  a charge  he  takes.  We  shall  all  pray  that  God  would  impart 
something  of  your  spirit  to  your  brethren,  and  raise  up  bishops,  who  are  truly 
Christians  and  like  Jonas.  But  what  if  it  should  be  Christ’s  intention,  by  re- 
moving this  your  ally,  to  inspire  you  with  more  courage  in  the  warfare  against 
Antichrist?” 

It  is  impossible  to  calculate  the  full  effect  of  such  admoni- 
tions— perpetually  given,  both  by  Luther  and  Melancthon,  to 
their  less  decided  brethren — on  the  great  work  of  religious 
reformation  and  revival. 

All  the  letters  of  Melancthon,  which  we  have  thus  far 
quoted,  are  in  Latin,  and  addressed  to  learned  men.  Under 
the  date  of  July  24,  1521,  we  meet  with  one  in  German, 
which  is  so  far  interesting,  as  it  is  a sample  of  the  way  in 
which  these  great  men  dealt  with  common  people,  as  to  prac- 
tical affairs  and  cases  of  conscience.  It  is  addressed  to  one 
Melchior,  who  seems  to  have  been  a lay  brother  in  the  con- 
vent of  Rebsdorf,  and  who  had  written  to  Luther  for  advice, 
as  to  the  expediency  of  leaving  his  trade  and  taking  orders. 
Melancthon,  after  telling  him  that  Luther  was  absent,  and 
had  given  him  directions  to  open  and  read  his  letters,  informs 
brother  Melchior,  that  his  calling  was  an  honest  calling,  and 
that  his  wish  to  leave  it  was  probably  a temptation  of  the 
devil  ; that  if  he  supposed  he  could  live  a more  Christian  life 
by  making  religious  services  his  ordinary  business,  he  was 
much  mistaken;  that  piety  consisted  not  in  outward  acts  of 
worship,  but  in  faith,  hope,  and  love;  that  the  highest  office 
upon  earth  was  that  of  serving  the  brethren  with  a willing 
heart;  and  that,  on  the  other  hand,  no  office  was  more  dan- 
gerous than  that  of  the  priesthood.  He  advises  him,  there- 
fore, to  abandon  his  intention.  As  to  the  right  use  of  the 
mass,  which  had  also  been  a subject  of  inquiry,  he  refers  him 
to  Luther’s  Sermon  on  the  New  Testament,  and  to  his  tract 
on  Good  Works.  He  also  recommends  Luther’s  books  on 
Christian  Liberty  and  on  Confession  ; but,  not  satisfied  with 
this,  he  concludes  by  giving  him  a general  direction  to  read 
Luther’s  writings.  The  postscript  is  as  follows.  “ Paul  has 
earnestly  commanded,  in  the  fifth  of  Ephesians,  that  we  la- 
bour with  our  hands.  Therefore  do  not  leave  your  trade.  All 
is  not  Christian  virtue  that  appears  to  be  so.”  The  plain  com- 
mon sense  and  simple  language  of  this  letter  may  convince  us, 
that,  with  all  his  learning,  this  distinguished  man  was  fitted 
to  exert  a powerful  and  salutary  influence  on  common  minds. 


1838.] 


Attention  to  Children. 


23 


Our  limits  warn  us  to  conclude  these  extracts.  Though 
made  in  the  most  desultory  manner,  and  in  a very  hasty  and 
imperfect  version,  they  will  not,  we  trust,  be  wholly  without 
interest  for  many  of  our  readers.  And  yet  two  quarto  vol- 
umes and  a half  remain  untouched.  From  this  the  reader 
may  infer,  how  large  a measure  of  instruction  and  amuse- 
ment might  be  derived  from  an  attentive  reading  of  the  en- 
tire work.  It  is  certainly  an  invaluable  addition  to  our 
means  of  information,  with  respect  to  a most  interesting  pe- 
riod of  history.  It  is  especially  important,  from  the  new 
light  which  it  throws  upon  the  personal  relations  and  pecu- 
liarities of  the  great  characters  in  this  great  drama.  To 
those,  however,  who  may  be  disposed  to  draw  conclusions, 
with  respect  to  Melancthon,  from  the  quotations  in  the  pre- 
sent article,  we  would  urge  the  propriety  of  recollecting  that 
they  all  belong  to  the  first  twenty-three  years  of  his  life.  If 
in  the  beginning  of  our  strictures,  we  were  struck  with  the 
deficiencies  apparent  in  Melancthon’s  early  letters,  we  are 
no  less  struck  with  the  rapidity  and  vigour  of  his  moral 
growth  during  the  few  j^ears  over  which  we  have  been  pass- 
ing. We  are  confirmed  in  our  persuasion,  that  the  reforma- 
tion times  not  only  tried  men’s  souls,  but  disciplined  their 
minds,  matured  their  characters,  and,  in  some  signal  cases, 
made  them  genuine  heroes.  We  recommend  the  volumes 
now  before  us  to  some  of  our  book  makers,  as  affording  mat- 
ter for  at  least  a stout  octavo;  and  the  whole  series,  of  which 
they  are  a part,  to  our  public  libraries  and  private  book-col- 
lectors. 


Art.  II. — The  importance  of  peculiar  attention  on  the 
part  of  Ministers  of  the  Gospel  to  the  Children  of  their 
charge. 

It  is  a remark  which  has  long  had  all  the  familiarity  and 
weight  of  a proverbial  maxim,  that  children  are  the  hope  of 
the  church  and  of  the  state.  If  this  be  so,  it  is  of  the  utmost 
importance,  in  every  point  of  view,  that  the  friends,  and  es- 
pecially that  the  ministers  of  religion,  should  direct  early  and 
pointed  attention  to  their  moral  and  religious,  as  well  as  to 
their  intellectual  training.  The  arguments  in  favour  of  the 


24 


Attention  to  Children. 


[January 


early  and  diligent  instruction  of  the  young  in  every  kind  of 
laudable  knowledge,  and  especially  in  the  most  precious  of 
all  knowledge,  are  so  many  and  powerful,  that  the  only  dif- 
ficulty is,  where  to  begin  and  where  to  end  the  enumeration. 

When  useful  knowledge  of  any  kind,  and  especially  reli- 
gious knowledge,  is  early  lodged  in  the  mind  of  a child,  it  is 
most  likely  to  be  permanently  fixed  there,  and  to  be  produc- 
tive of  rich  ultimate  fruit.  This  scripture,  reason,  and  ex- 
perience all  attest.  Hence  we  see  so  many  examples  of  per- 
sons faithfully  instructed  in  religious  truth  from  their  mo- 
ther’s lap,  even  though  years  of  carelessness  and  sin  succeed- 
ed that  instruction — being  afterwards  brought  to  reflection 
and  unfeigned  piety — by  the  seed,  long  before  sown,  and,  to 
all  appearance,  irrecoverably  buried,  springing  up,  and  bring- 
ing forth  a rich  harvest.  The  writer  of  these  pages  has  had 
many  opportunities  of  observing  the  deplorable,  and  almost 
invincible  ignorance  of  those  who  passed  their  early  youth 
without  any  instruction  in  divine  things.  It  seemed  difficult 
to  measure  or  conceive  the  impenetrable  darkness  which 
covered  their  minds,  and  appeared  to  defy  all  efforts  to  im- 
part instruction  to  them.  It  became  almost  necessary  for 
them  to  learn  a new  language  before  the  instructor,  in  such 
cases,  could  be  understood.  Whereas  one  whose  mind  had 
been  early  and  fully  brought  in  contact  with  the  bible,  with 
catechisms,  and  other  formularies  of  truth,  manifested  a rea- 
diness and  a capacity  to  receive  instruction  altogether  pecu- 
liar and  striking. 

While  this  consideration  ought  to  encourage  and  stimulate 
parents , both  to  begin  early,  and  to  take  the  utmost  pains,  to 
imbue  the  minds  of  their  children  with  divine  knowledge;  it 
ought  also  to  impel  ministers  of  the  gospel  to  direct  peculiar 
and  unceasing  attention  to  the  children  and  youth  of  their 
charge.  There  is  no  part  of  their  charge  so  likely  to  be 
benefited  by  faithful  attentions  to  their  spiritual  interest  as 
the  young;  and  no  part  so  likely  to  make  that  rich  return  for 
this  fidelity,  which  cannot  fail  of  being  peculiarly  gratifying 
to  the  heart  of  a pious  and  devoted  pastor.  The  present  wri- 
ter by  long,  varied  and  painful  experience,  knows  some- 
thing of  the  difficulties  which  attend  a faithful  discharge  of 
the  duty  here  recommended;  but  he  can  deliberately  declare, 
that,  if  these  difficulties  were  tenfold  greater  than  they  are, 
the  advantages  resulting  from  their  constant  and  adequate 
discharge,  are,  in  his  opinion,  so  many,  so  important,  and  so 
incalculably  precious,  that  he  could  not  hesitate  to  consider 


1838.] 


Attention  to  Children. 


25 


these  advantages  as  an  hundred-fold  more  than  a counter- 
balance for  all  the  labour  undergone  for  their  attainment. 

Does  a pastor  desire  to  render  his  own  ministry  us  pro- 
fitable as  possible  to  the  young  people  of  his  charge  ? He 
cannot  take  a course  more  directly  adapted  to  attain  this 
object  than  to  attend  to  them;  to  become  acquainted  with 
them;  to  meet  them  frequently  in  private,  and  as  a body;  to 
catechize  'them;  and  to  render  them  familiar  with  his  per- 
son, and  his  modes  of  thinking  and  speaking;  and  to  imbue 
their  minds  with  those  elementary  principles  of  divine 
knowledge  which  will  prepare  them  to  hear  him  in  the  pul- 
pit with  intelligence,  with  respect,  and  with  profit.  If  a 
preacher  wished  for  the  most  favourable  opportunity  con- 
ceivable for  preparing  the  youth  of  his  charge  to  listen  to 
his  sermons  to  the  greatest  degree  of  advantage,  it  would  not 
be  easy  to  devise  one  more  admirably  suited  to  his  purpose 
than  to  meet  them,  by  themselves,  once  a week,  in  a paternal 
and  affectionate  manner;  to  teach  them  the  elementary  prin- 
ciples of  that  system  which  his  ministry  in  the  pulpit  is 
intended  to  inculcate;  thus  to  accustom  them  to  his  topics, 
his  phraseology,  his  manner,  his  whole  course  of  instruction, 
and  prepare  them  to  receive  the  richest  benefit  from  his  ser- 
mons. There  can  be  no  doubt  that  one  great  reason  why  so 
many  young  people  receive  so  little  profit  from  the  regular 
discourses  of  their  minister,  is,  that  he  has  taken  so  little  pre- 
vious pains  to  gain  their  attention  by  previous  instruction;  to 
prepossess  them  in  favour  of  the  substance  and  mode  of  his 
teaching;  to  fill  their  tender,  susceptible  minds  with  those 
simple  views  of  gospel  truth  which  he  carries  out,  and  im- 
presses in  his  more  studied  discourses  from  the  sacred  desk. 
That  minister  who  desires  that  his  preaching  may  make  the 
deepest  and  most  favourable  impression  on  the  minds  of  the 
children  of  his  charge,  is  an  infatuated  man,  regardless  of  all 
the  dictates  of  reason,  experience,  and  the  word  of  God,  who 
does  not  employ  himself  diligently,  in  all  practicable  ways, 
in  paving  the  way  for  their  reception  of  his  more  mature 
and  public  instruction.  Young  people  thus  prepared  to 
attend  on  his  preaching,  will,  of  course,  understand  it  better, 
receive  it  more  readily  and  respectfully,  and  be  likely,  by 
the  grace  of  God,  to  lay  it  up  in  their  hearts  and  practise  it 
in  their  lives. 

Does  a pastor  desire  to  bind  the  young  jieojde  of  his 
charge  to  the  church  of  their  fathers;  to  prevent  their 
wandering  heedlessly  and  ignorantly  to  other  denomina- 

vol.  x.  no.  1.  4 


26 


Attention  to  Children. 


[January 


tions?  He  cannot  take  a more  direct  or  effectual  course,  than 
to  imbue  their  minds  early  and  deeply  with  the  system  of 
truth;  to  put  them  on  their  guard  against  error;  and  to  pre- 
possess them  in  favour  of  those  doctrines  which  he  deems 
scriptural  and  true.  Let  any  one  observe  the  history  of  parti- 
cular churches,  and  it  will  invariably  be  found,  that  where  the 
pastoral  care  and  instruction  of  children  is  most  diligently 
and  faithfully  maintained,  there  the  young  people  are  found 
to  adhere  most  closely  to  the  church  of  their  parents,  and 
to  take  the  most  deep  and  tender  interest  in  its  affairs. 
While,  on  the  contrary,  other  young  people,  when  neglected 
by  their  pastors,  and  receiving  no  other  instruction  than  that 
of  the  pulpit,  though  the  sermons  delivered  from  that  pulpit 
be  ever  so  enlightened  and  faithful,  are  found  to  be  connected 
with  their  appropriate  church  by  ties  so  slender  and  feeble, 
that  they  are  ready  to  go  off  on  the  slightest  temptation, 
and  perhaps  to  unite  themselves,  without  scruple,  to  the 
most  corrupt  denominations.  Can  any  reflecting  minister 
think  of  such  a penalty  of  pastoral  unfaithfulness  without  the 
deepest  humiliation  and  shame  ? Can  he  think  of  so  dis- 
charging his  official  duties  as  to  lead  to  the  probable  disper- 
sion and  ruin  of  his  flock,  without  the  deepest  remorse  ? If 
he  can,  he  has  not  the  heart  of  a faithful  minister. 

Does  a pastor  desire  to  attach  the  youth  of  his  charge  to 
his  oivn  person;  to  draw  their  affections  to  himself,  and 
prepare  the  ivay  to  render  them  the  affectionate  friends 
and  supporters  of  his  old  age  ? He  cannot  possibly  take  a 
course  better  adapted  to  attain  his  purpose  than  to  meet  them 
statedly  and  often;  to  instruct  them  in  the  bible,  and  in  the 
accredited  catechisms  of  his  church;  to  do  this  with  unceas- 
ing assiduity  and  affection;  and  thus  to  imbue  their  minds 
with  these  elementary  truths  which  he  treats  more  fully  and 
largely  in  his  preaching,  and,  at  the  same  time,  to  manifest 
that  he  takes  a deep  and  paternal  interest  in  their  improve- 
ment, and  in  their  temporal  and  eternal  happiness.  When 
an  aged  pastor  grows  out  of  date  with  his  people,  and  loses 
his  influence  over  them;  especially  when  the  younger  part 
of  his  flock  feel  no  attraction  to  him;  dislike  his  preaching, 
and  sigh  for  another  minister;  we  may  generally  assume  it 
as  a probable  fact,  that  he  has  neglected  the  youth  of  his 
charge;  and  that,  whatever  reason  they  may  have  to  respect 
him  for  his  learning,  or  his  worth,  in  other  respects,  he  has 
taken  no  measures  to  bind  their  affections  to  his  person;  to 
make  every  one  of  them  revere  and  love  him  as  an  affection- 


183S.] 


Attention  to  Children. 


27 


ate  father;  and  to  connect  with  his  person  the  strongest  sen- 
timents of  veneration  and  filial  attachment.  Those  whose 
range  of  observation  has  been  considerable,  have,  no  doubt, 
seen  examples  of  ministers,  whose  preaching  was  by  no  means 
very  striking  or  attractive,  yet  retaining,  to  the  latest  period 
of  their  lives,  the  affections  of  all  committed  to  their  care, 
and  especially  being  the  favourite  of  the  young  people,  who 
have  rallied  round  them  in  their  old  age,  and  contributed  not 
a little  to  render  their  last  years  both  useful  and  happy.  It 
may  be  doubted  whether  such  a case  ever  occurred  excepting 
where  the  pastor  had  bestowed  much  attention  on  the  chil- 
dren of  his  charge. 

Further;  does  a pastor  desire  to  win  the  hearts  of  parents 
to  the  gospel  and  to  his  ministry  ? It  is  impossible  to  de- 
vise any  means  for  the  attainment  of  his  object,  more  direct, 
appropriate,  and  efficient,  than  to  attend  with  diligence  and 
kindness  to  their  children.  It  cannot  have  escaped  the  no- 
tice of  any  attentive  observer  of  human  affairs,  that  there  is 
no  avenue  to  the  hearts  of  parents  more  infallibly  open  and 
certain  than  respectful  and  affectionate  attentions  to  their 
children.  It  would  really  seem  as  if  they  could  often  bear  to 
be  themselves  neglected,  if  their  beloved  children  be  follow- 
ed with  manifestations  of  interest  and  good  will.  When 
ministers,  then,  in  visiting  from  house  to  house,  pointedly 
attend  to  the  children  of  the  respective  families;  mark  their 
number;  learn  their  names;  accost  them  with  paternal  regard; 
have  a word  of  kindness  and  of  instruction  to  address  to  each; 
and  give  to  each,  if  the  way  be  open,  a tract,  and  an  affection- 
ate benediction;  they  not  only  win  the  hearts  of  the  children 
themselves,  but  they  take  the  most  direct  means  to  conciliate 
the  affections  of  the  parents,  who  are  sometimes  far  more 
ready  to  be  attracted  by  these  attentions  to  their  children, 
than  if  bestowed  on  their  own  persons.  Instances  of  the 
most  striking  character  are  recollected  in  which  parents  ap- 
peared to  receive  the  strongest  impressions  in  favour  of  par- 
ticular ministers,  and  in  favour  of  the  cause  in  which  they 
were  engaged,  chiefly  because  those  ministers  had  taken  par- 
ticular notice  of  their  children,  had  given  them  affectionate, 
paternal  advice,  and  appeared  to  manifest  a peculiar  interest 
in  their  temporal  and  eternal  welfare. 

Nor  is  this  all.  It  is  undoubtedly  a fact,  that,  in  some 
cases,  one  of  the  best  methods  of  addressing  parents  on  the 
great  subject  of  religion,  is  through  the  medium  of  their 
children.  In  other  words,  many  interesting  cases  have  been 


28 


Attention  to  Children. 


[January 


known,  in  which  instruction  and  exhortation  on  that  great 
subject,  addressed  to  children  in  the  presence  of  their  parents, 
have  made  a deep  impression  on  the  latter,  when  all  preced- 
ing means  had  failed;  and  have  been  made,  by  the  blessing 
of  God,  effectual  to  their  saving  conversion.  A single  exam- 
ple will  suffice  to  explain  what  is  meant.  During  a powerful 
and  most  precious  revival  which  occurred  in  a neighbouring 
state,  the  parents  of  a charming  and  highly  promising  family 
of  children,  had  remained,  during  the  greater  part  of  the 
moving  scene  before  them,  in  a great  measure  unimpressed 
and  careless.  Their  pastor  had  addressed  them  directly  in 
private,  as  well  as  very  solemnly  in  public,  but  all  without 
any  apparent  effect.  But  calling  at  the  house  one  day,  when 
most  of  the  children  were  present,  he  began  to  speak  to  them 
exclusively,  recommending  to  them  the  Saviour,  dwelling  on 
the  infinite  importance  of  obtaining  religion  in  early  life; 
and  solemnly  warning  them  that,  if  they  did  not  obtain  it  in 
youth,  every  year  they  receded  from  the  morning  of  life,  the 
probability  would  become  less  and  less  that  they  would  ever 
obtain  converting  grace.  The  children  were,  most  of  them, 
bathed  in  tears,  and  manifested  deep,  and,  as  was  hoped  in 
regard  to  some  of  them,  permanent  and  saving  impressions 
of  religion;  but,  what  was  still  more  remarkable,  the  hearts 
of  the  parents,  which  had  never  relented  before,  began  to 
melt,  and  that  very  conversation  was _ the  means  of  bringing 
them  to  serious  reflection;  to  deep  conviction  of  sin;  and, 
finally,  as  their  friends  and  the  church  believed,  to  a penitent 
and  believing  acceptance  of  the  Saviour. 

And,  when  we  reflect  on  the  subject,  what  was  there 
strange  in  this?  What  species  of  address  can  be  conceived 
more  adapted,  instrumentally,  to  fall  with  peculiar  weight 
and  solemnity  on  the  hearts  of  parents  than  to  hear  their 
children  entreated  and  warned  against  the  folly  of  procrasti- 
nation, and  against  the  hardening  effect  of  delay,  of  which 
they  themselves  are  living  witneses  ? What  more  adapted 
to  cover  them  with  confusion  and  shame,  than  to  hear  a man 
of  God  manifesting  a deep  and  tender  interest  in  the  salva- 
tion of  their  offspring,  toward  whom  they  were  conscious 
that  they  had  never  contributed  one  serious  word  ? 

That  pastor,  then,  who  does  not  pay  unceasing  and  diligent 
attention  to  the  children  of  his  charge,  from  the  mother’s  lap 
to  adult  age;  who  does  not  take  notice  of  them;  make  himself 
acquainted  with  them  ; assemble  them  to  be  catechized  and 
instructed  every  week  that  he  lives;  who  does  not,  by  every 


1838] 


Attention  to  Children. 


29 


lawful  means,  endeavour  to  attract  their  attention  to  himself;  to 
win  their  affections;  to  imbue  their  minds  with  religiousknow- 
ledge;  and  study  to  prepare  them  for  attending  on  his  ministry 
with  understanding  and  with  profit;  who  does  not,  in  a word, 
by  all  the  means  in  his  power,  and  by  every  attraction  that  he 
can  invent,  put  in  the  Lord’s  claim  to  them,  and  strive  to  draw 
them  to  the  Saviour,  is  unfaithful  to  the  souls  of  his  people; 
deficient  in  one  of  the  most  important  parts  of  his  ministry; 
blind  to  his  own  official  comfort  and  acceptance;  and  negli- 
gent of  a department  of  duty  of  which  no  one  can  calculate 
the  value,  or  see  the  end.  In  short,  he  who  is  most  constant 
in  making  the  young  people  of  his  charge  the  favourite  ob- 
ject of  his  attention,  his  instruction,  and  his  prayers,  studying 
to  win  his  way  to  their  hearts,  and  “ lead  them  in  the  way 
everlasting,”  is  most  “ wise  to  win  souls”  to  Christ,  and 
does  most  to  promote  the  edification  of  the  church,  and  the 
happiness  of  the  world,  as  well  as  his  own  personal  enjoy- 
ment. 

The  same  great  principles  apply,  in  all  their  force,  to  mis- 
sionary  stations,  as  well  as  to  pastoral  charges  of  the 
ordinary  character.  It  has  been  ardently  debated  whether 
missionaries  among  the  heathen  ought  to  devote  their  time 
entirely  to  the  public  preaching  of  the  gospel,  or  give  a con- 
siderable portion  of  it  to  schools  for  the  benefit  of  the  heathen 
children.  It  would  probably  be  a great  error  to  contend  for 
exclusive  attention  to  either.  The  preaching  of  the  gospel 
is  God’s  own  ordinance  for  the  conversion  of  men,  and  is  by 
no  means  to  be  neglected.  The  missionary  is  bound  to 
“ hold  forth  the  word  of  life,”  as  often  and  as  extensively  as 
he  can  find  opportunity.  He  who  would  neglect  this  for  the 
sake  of  using  means  which  he  deems  better,  is  chargeable 
with  undertaking  to  be  “wiser  than  God.”  But  when  the 
gospel  is  imparted  by  the  living  voice,  in  the  school-room, 
to  children,  is  not  this,  to  all  intents  and  purposes, preach- 
ing? and  when  such  children  are  taught  the  use  of  language 
and  letters,  and  the  various  elementary  principles  of  human 
knowledge,  is  not  this  direct  preparation  for  hearing  the  gos- 
pel ? Surely,  then,  when  missionaries  conduct  schools 
among  the  heathen  wisely  and  faithfully,  they  are  as  really 
and  directly  fulfilling  the  great  duties  of  their  office,  as  when 
they  address  hundreds,  or  even  thousands,  from  the  pulpit. 
In  many  cases,  missionaries  are  unable  to  speak  the  lan- 
guage of  the  people  to  whom  they  are  sent.  They  must 
preach,  if  at  all,  by  an  interpreter;  and,  of  course,  under  all 


30 


Attention  to  Children. 


[January 


the  disadvantages  attending  this  medium  of  communication. 
The  children  of  such  pagans  may  be  taught,  at  first,  either 
by  means  of  an  interpreter,  or  by  slowly  imparting  to  them 
the  vernacular  tongue  of  the  missionaries.  But,  in  whatever 
way  they  may  he  taught,  they  are  perhaps,  the  most  hopeful 
objects  of  the  missionary’s  labour.  Many  cases,  have,  no 
doubt,  occurred,  of  adult,  and  even  aged  pagans  being  con- 
verted to  the  knowledge  and  love  of  the  gospel.  Not  a few 
trophies  of  evangelical  truth  have  been  found  even  among  the 
most  hardened  and  degraded  slaves  of  idolatry  and  moral 
corruption.  So  that  the  encouragement  to  preach  the  gospel 
to  adults  is  unquestionable  and  ample.  But  can  any  one 
doubt  that  the  richest  harvest  is  to  be  expected  among  their 
children,  as  well  from  the  direct  as  the  reflex  influence  of  in- 
struction imparted  to  them  ? The  minds  of  children,  though 
by  nature  depraved,  are  more  simple  than  those  of  adults;  less 
hardened;  less  armed  with  prejudice;  less  bound  to  idolatry; 
less  borne  away  by  corrupt  habits;  less  fettered  with  worldly 
cares;  so  that  the  efforts  of  a wise,  pious  and  affectionate  mis- 
sionary are  more  likely,  humanly  speaking,  ultimately  to  take 
effect  on  the  youthful  than  on  the  adult  or  aged  mind.  So  that 
if  he  neglects  the  children,  or  makes  them  only  a secondary 
object  of  attention,  he  miscalculates  most  egregiously  on  the 
probable  means  of  the  greatest  usefulness.  There  can  be  no 
doubt  that,  in  heathen  as  well  as  in  Christian  lands,  children 
are  the  hope  of  the  church;  and,  of  course,  the  most  diligent 
attention  to  their  instruction  ought  to  go  hand  in  hand  with 
that  which  is  directed  to  the  adult  population. 

But  in  pagan,  as  well  as  in  Christian  countries,  the  princi- 
ples before  mentioned  apply  in  all  their  strength,  viz.  that 
one  of  the  best  means  of  exciting  the  attention,  and  reaching 
the  hearts  of  heathen  parents,  is  through  the  medium  of  their 
children.  When  heathen  children  are  collected  in  well- 
governed  and  well-taught  schools  at  missionary  stations,  the 
influence  of  such  schools  can  scarcely  fail  of  being  benign 
and  happy.  When  the  parents  visit  the  schools,  and  see 
their  children  daily  improving  in  knowledge,  order,  and 
dutiful  behaviour,  can  they  fail  of  receiving  an  impression 
favourable  to  Christianity  and  its  advocates  ? When  they 
listen  to  the  instruction  given  to  their  children,  and  see  their 
eyes  sparkling  with  intelligence,  and  their  hearts  impressed 
with  truth,  will  they  not  be  likely  to  catch  something  of  the 
sympathetic  feeling  ? And  when  their  children  visit  them, 
and  begin  to  speak  of  Jesus,  his  condescension,  his  sufferings 


1838.] 


Attention  to  Children. 


31 


and  his  love,  will  they  not  be  more  apt  to  receive  favourable 
impressions,  in  the  first  instance,  from  the  lisping  statements 
of  those  whom  they  love  as  their  own  souls,  than  from  the 
addresses  of  strangers  whose  persons  and  errand  they  may 
regard  with  some  degree  of  suspicion  ? 

Of  all  the  delusions,  therefore,  we  have  ever  witnessed,  one 
of  the  most  unhappy,  in  our  opinion,  is  that  which  would  pro- 
pose to  put  down  all  the  schools  hitherto  maintained  by  mis- 
sionaries among  the  heathen,  and  to  direct  all  their  attention 
to  the  labours  of  the  pulpit,  or  to  what  is  commonly  called 
the  public  preaching  of  the  gospel.  There  is  infatuation  in 
the  proposal.  To  say  nothing  of  the  considerations  already 
suggested,  how  is  a race  of  native  missionaries  to  be  raised 
up  but  by  means  of  such  schools  ? And  if  out  of  every 
hundred,  or  even  two  hundred  of  the  children  thus  labo- 
riously instructed,  ten , or  even  five , should  be  prepared,  by 
the  blessing  of  God,  to  become  enlightened  and  faithful 
preachers  of  the  gospel  to  their  countrymen,  who  would  not 
say,  that  the  schools  had  yielded  a glorious  harvest  ? How 
narrow  and  blind  the  policy  which  would  reject  or  consent 
to  abandon  such  a promising  instrumentality! 

In  view  of  the  foregoing  remarks,  we  should  be  glad  to 
see  the  following  aphorisms  pasted  up  in  the  study  of  every 
minister  of  the  gospel  on  earth,  and  regarded  as  practical 
maxims  of  vital  importance,  as  well  of  indisputable  autho- 
rity, viz. 

1.  Consider  all  the  children  and  young  people  who  may 
be  brought  within  the  sphere  of  your  instruction  or  influ- 
ence, as  the  most  precious  and  promising  part  of  your  charge, 
which  calls  for  all  your  vigilance,  skill,  labour  and  prayer. 

2.  Keep,  as  far  as  you  can,  an  exact  catalogue  of  such 
children;  see  them  as  often  as  you  can;  and  never  allow 
yourself  to  meet  them,  without  saying  and  doing  something, 
if  practicable,  which  shall  tend  to  make  an  impression  on 
their  minds  favourable  to  your  office,  your  ministrations,  and 
your  Master. 

3.  When  you  move  about  among  your  people  in  family 
visitation,  be  sure  to  carry  in  your  pockets  some  interesting 
tracts,  New  Testaments,  or  other  interesting  publications,  as 
presents  to  the  children  whom  you  may  see.  A sufficient 
stock  of  these,  in  ordinary  cases,  to  last  a year,  might  be  pur- 
chased for  twenty-five  or  thirty  dollars,  which  the  ladies  in 
almost  any  congregation  would  take  pleasure  in  raising  for 
the  purpose  of  enabling  their  pastor  to  perform  this  duty. 


32 


Attention  to  Children. 


[Januaky 


4.  Meet  all  the  children  of  your  charge  once  every  week 
for  the  purpose  of  reciting  the  Assembly’s  Catechism;  and 
accompany  the  recitation  of  that  formulary  with  such  expla- 
nation and  prayer  as  may  be  adapted  to  impress  the  youthful 
and  tender  mind. 

5.  Never  content  yourself  with  the  instruction  given  to  the 
children  of  your  charge  in  the  sabbath  school.  Prize  those 
schools  highly;  encourage  them  continually;  keep  those 
which  are  connected  with  your  own  church  constantly  under 
your  own  supervision  and  control;  and  see  that  the  catechisms 
of  your  church  are  faithfully  taught  by  the  instructors.  But 
be  not  content  with  this.  However  excellent  and  thorough 
the  instruction  in  the  sabbath  school,  it  is  of  the  utmost  im- 
portance to  them,  as  well  as  to  yourself,  that  you  bring  all 
the  children  of  your  charge  statedly  in  contact  with  your 
own  person,  that  mutual  acquaintance  and  mutual  affection 
may  be  promoted  by  the  intercourse. 

6.  Make  the  recitation  of  the  catechism  a serious  matter. 
Many  pastors  run  over  it  in  a hasty  manner,  and  take  little  or 
no  notice  of  the  failures  to  recite  it  well.  These  failures 
should  always  be  noticed  at  the  time,  recorded  in  a memoran- 
dum book  kept  for  the  purpose,  and  referred  to  afterwards 
for  quickening  or  shaming  the  delinquent. 

7.  Maintain  a Bible  Class,  embracing  as  many  of  the  chil- 
dren and  young  people  of  your  charge  as  you  can  prevail  on 
to  attend.  Attend  to  this  class  punctually; — prepare  for  it 
carefully ; and  endeavour  to  make  it  subservient  to  an  en- 
lightened and  serious  study  of  the  scriptures. 

8.  Let  your  attention  to  the  children  be  vigilant,  respectful 
and  affectionate.  Endeavour  to  engage  their  attention,  and 
attract  them  to  your  person  in  every  house  you  enter;  and, 
in  general,  always  endeavour  to  treat  them  in  such  a manner 
that  your  visits  shall  be  welcome  to  them. 

9.  Take  frequent  opportunities  of  speaking  to  children  in 
the  presence  and  hearing  of  their  parents.  Many  parents  are 
fond  of  knowing  what  is  said  to  their  children.  And  even 
when  they  would  be  glad  to  shun  serious  conversation,  a 
word  addressed  to  their  children  in  their  hearing  may  be 
blessed  to  their  everlasting  welfare. 

10.  When  you  are  about  to  go  forth  to  attend  on  family 
calls,  spend  a few  minutes  in  prayer,  that  your  visits  and 
conversation  may  be  blessed  to  parents  and  children  and  ser- 
vants, wherever  you  may  go.  And  if  you  have  an  opportu- 
nity, without  forcing  or  undue  urgency,  to  pray  with  the 


1838.] 


Expository  Preaching. 


33 


family  circle,  let  your  recollection  of  the  children  in  prayer 
be  as  pointed,  affectionate  and  paternal  as  you  can  make  it. 

11.  In  one  word,  be  it  your  study  to  treat  all  the  children 
and  young  people  of  your  charge  under  the  solemn  impression 
that  they  are  one  day  to  be  men  and  women,  to  be  a blessing 
or  a curse  to  the  church  and  the  world,  and  heirs  of  an  eternal 
heaven  or  hell;  and  that  your  mode  of  treating  them  may 
have  a governing  influence  in  making  them  the  one  or  the 
other. 


Art.  III. — Remarks  on  the  Disuse  of  Expository 
Preaching. 

The  pulpit  discourses  of  Roman  Catholics  as  well  as  Pro- 
testants, during  several  centuries,  have  been  for  the  most 
part  founded  on  short  passages  of  scripture;  commonly  single 
verses,  and  oftener  less  than  more.  This  has  become  so  pre- 
valent, that  in  most  treatises  upon  the  composition  of  sermons 
all  the  canons  of  homiletics  presuppose  the  treatment  of  an 
isolated  text.  We  are  not  prepared  to  denounce  this  practice, 
especially  when  we  consider  the  treasury  of  sound  doctrine, 
cogent  reasoning,  and  mighty  eloquence,  which  is  embodied 
in  productions  formed  on  this  model,  and  call  to  mind  the 
instances  in  which  such  discourses  have  been  signally  owned 
of  God  in  the  edification  of  his  church.  But  there  is  still 
another  method,  which,  though  less  familiar  to  ourselves,  was 
once  widely  prevalent,  and  is  recognised  and  approved  in 
our  Directory  for  Worship,  in  the  following  words  : “ It  is 
proper  also  that  large  portions  of  scripture  be  sometimes 
expounded,  and  particularly  improved  for  the  instruction  of 
the  people  in  the  meaning  and  use  of  the  sacred  oracles.”* 
And  it  may  not  be  out  of  place  to  mention  here,  that  in  the 
debates  of  the  Westminster  Assembly,  there  were  more  than 
a few  members,  and  among  these  the  celebrated  Calamy,  who 
maintained  with  earnestness,  that  it  was  no  part  of  the  minis- 
ter’s duty  to  read  the  scriptures  in  public  without  expositionA 

It  is  not  a little  remarkable  that  in  an  age  in  which  so 
much  is  heard  against  creeds  and  systems  as  contradistin- 

* Directory  for  Worship,  Chap.  ri.  § 2. 
fLightfoot’s  Works,  Vol.  xiii.  p.  36. 

VOL.  X.  NO.  1.  5 


34 


Expository  Preaching. 


[January 


guished  from  the  pure  text  of  Scripture,  and  in  which  sacred 
hermeneutics  hold  so  high  a place  in  theological  education, 
we  should  have  allowed  the  methodical  and  continued  expo- 
sition of  the  Bible  to  go  almost  into  disuse.*  What  our  pre- 
decessors practised  under  the  name  of  lectures  is  almost  ban- 
ished from  the  pulpit.  It  is  against  this  exclusion  that  we  now 
propose  to  direct  our  argument.  And  in  what  may  be  offered 
in  the  sequel  we  ask  attention  to  this  statement  of  the  ques- 
tion as  limiting  our  purpose.  Far  be  it  from  us  to  decry  the 
mode  of  discoursing  which  prevails  in  our  churches.  We 
freely  acknowledge  its  many  excellencies  and  rejoice  in  its 
gracious  fruits;  but  we  plead  in  behalf  of  another  and  an 
older  method,  which  we  lament  to  see  neglected  and  forsaken. 
With  this  preface,  we  shall  proceed  to  give  some  reasons  why 
a judicious  return  to  the  expository  method  of  preaching 
seems  to  us  to  be  desirable. 

1.  The  expository  method  of  preaching  is  the  most  obvi- 
ous and  natural  way  of  conveying  to  the  hearers  the  import 
of  the  sacred  volume.  It  is  the  very  work  for  which  a mi- 
nistry w’as  instituted,  to  interpret  the  scriptures.  In  the  case 
of  any  other  book,  we  should  be  at  no  loss  in  what  manner 
to  proceed.  Suppose  a volume  of  human  science  to  be  placed 
in  our  hands  as  the  sole  manual,  text-book,  and  standard, 
which  we  were  expected  to  elucidate  to  a public  assembly: 
in  what  way  would  it  be  most  natural  to  go  to  work  ? Cer- 
tainly not,  we  think,  to  take  a sentence  here,  and  a sentence 
there,  and  upon  these  separate  portions  to  frame  one  or  two 
discourses  every  week.  No  interpreter  of  Aristotle,  of  Lit- 
tleton, of  PufFendorf,  or  of  Paley,  ever  dreamed  of  such  a 
method.  Nor  was  it  adopted  in  the  Christian  church,  until 
the  sermon  ceased  to  be  regarded  in  its  true  notion,  as  an 
explanation  of  the  scripture,  and  began  to  be  viewed  as  a rhe- 
torical entertainment,  which  might  afford  occasion  for  the 
display  of  subtilty,  research,  and  eloquence. 

2.  The  expository  method  has  the  sanction  of  primitive 
and  ancient  usage.  In  the  Israelitish,  as  well  as  the  Christian 
church,  preaching  was  an  ordinary  mode  of  religious  instruc- 
tion. In  both  it  was  justly  regarded  as  a means  of  conducting 
the  hearers  to  the  knowledge  of  revealed  truth.  As  early 

* Although  the  subject  of  this  essay  may,  in  certain  particulars,  run  very  na- 
turally into  that  of  critical  interpretation,  the  writer  begs  leave  to  disclaim  any 
special  right  to  dwell  upon  this  topic,  as  his  pursuits  have  not  led  him  into  the 
field  of  hermeneutics,  any  further  than  the  performance  of  ordinary  ministerial 
duty  required. 


1S3S.] 


Expository  Preaching. 


35 


as  the  time  of  Ezra,  we  find  that  the  reading  of  the  law  was 
accompanied  with  some  kind  of  interpretation.  In  the  syna- 
gogues, after  the  reading  of  the  law  and  the  prophets,  it  was 
usual  for  the  presiding  officer  to  invite  such  as  were  learned 
to  address  the  people.  Our  Lord  Jesus  Christ  availed  him- 
self of  this  opportunity  to  deliver  one  of  his  most  remarkable 
discourses;  and  this  was  an  exposition  of  a prophetic  passage. 
The  apostle  Paul  seems  also  to  have  made  portions  of  scrip- 
ture the  basis  of  his  addresses  in  the  synagogues.  But  it  is 
not  to  be  expected  that  the  preaching  of  the  apostolic  age, 
when  the  speakers  were  divinely  inspired,  should  be  in  all 
respects  a model  for  our  own  times.  It  was  their  province 
to  communicate  truth  under  inspiration;  it  is  ours  to  inter- 
pret what  has  thus  been  communicated.  The  early  Christian 
assemblies  naturally  adopted  the  simple  and  rational  methods 
of  the  Jewish  synagogues;  in  conformity  with  which  it  was 
an  essential  part  of  the  service  to  read  the  scriptures.  Manu- 
scripts were  rare,  and  the  majority  of  believers  were  poor; 
and  hence  the  church  assemblies  must  have  long  continued 
to  be  the  chief,  if  not  the  only,  sources  of  biblical  knowledge. 
Justin  Martyr,  who  is  one  of  the  earliest  authorities  on  this 
subject,  informs  us  that  the  public  reading  of  the  text  was 
followed  by  addresses,  adapted  to  impress  the  subject  on  the 
minds  of  the  hearers.*  According  to  Neander,  who  may  be 
considered  as  an  impartial  judge  on  this  topic,  it  was  at  first 
left  to  the  option  of  the  bishop  what  portions  of  scripture 
should  be  read;  though  it  was  subsequently  made  necessary 
to  adhere  to  certain  lessons,  which  were  judged  appropriate 
to  times  and  seasons.  Bingham  also  concedes  that  the  les- 
sons were  sometimes  arbitrarily  appointed  by  the  bishops  at 
discretion.  Augustin  declares  that  he  sometimes  ordered  a 
lesson  to  be  read  which  harmonized  with  the  psalm  which 
he  had  been  expounding.! 

As  this  is  a point  of  history  concerning  which  there  is 
little  room  for  question,  we  shall  content  ourselves  \vith  the 
diligent,  and,  as  we  believe,  impartial  deductions  of  Bingham 
and  Neander.  It  is  not  to  be  denied,  that  there  were,  even 
in  the  early  ages,  several  different  modes  of  preaching,  and 
that  some  of  these  approached  very  nearly  to  that  which  now 
prevails;  yet  there  was  no  period  during  which  the  exposi- 
tory method  was  not  highly  prized  and  extensively  practised. 

* Apolog.  2. 

t Aug.  in  Psalm  90.  Ser.  ii. — Bingham,  Antiq.  B.xiv.  c.  iii.  § 3. 


36 


Expository  Preaching. 


[January 


These  discourses  were  very  frequent  and  often  flowed  from 
the  intense  feeling  of  the  moment.  Pamphilus,  in  his  Apology 
for  Origen,  represents  this  great  teacher  as  discoursing  ex- 
tempore almost  every  day.  The  same  frequency  of  public 
address  is  recorded  of  Chrysostom,  Augustin,  and  other 
fathers.  Their  sermons  were  taken  down  by  stenographers, 
and  in  such  of  them  as  are  extant  we  have  repeated  evidences 
of  their  familiar  and  unpremeditated  character.  Chrysostom, 
for  instance,  thus  breaks  forth,  in  one  of  his  homilies  on 
Genesis:  “ I am  expounding  the  scriptures;  yet  you  are  all 
turning  your  eyes  from  me  to  the  person  who  is  lighting  the 
lamps.  What  negligence!  to  forsake  me,  and  fix  your  minds 
on  him!  For  I am  lighting  a fire  from  the  holy  scriptures, 
and  in  my  tongue  is  a burning  lamp  of  instruction.”  Au- 
gustin also  tells  us,  in  one  of  his  homilies,  that  he  had  not 
thought  of  the  subject  on  which  he  actually  preached,  until 
the  Reader  chanced  to  read  it  of  his  own  accord  in  the  church.* 

The  two  greatest  preachers  of  the  Greek  and  Latin  churches, 
respectively,  afford  striking  examples  of  the  value  set  upon 
exposition.  Augustin  has  left  homilies  upon  the  Psalms,  the 
Gospel  of  John,  and  other  whole  books  of  scripture.  Chry- 
sostom, in  like  manner,  expounded  at  length  the  book  of 
Genesis,  the  Psalms,  the  Gospels  of  Matthew  and  John,  and 
all  the  Epistles  of  Paul.  His  homilies  consist  usually  of  a 
close  interpretation,  or  running  commentary,  followed  by  an 
Ethicon,  or  practical  application.  That  biblical  exposition 
was  recognised  as  the  end  of  preaching  seems  clear  from 
such  declarations  as  the  following  : “ If  any  one  assiduously 
attend  public  worship,  even  without  reading  the  Bible  at 
home,  but  carefully  hearkening  here,  he  will  find  a single 
year  sufficient  to  give  him  an  intimate  acquaintance  with  the 
scriptures.”t  And  indeed  this  is  so  natural  a result  of  the 
catholic  belief  that  the  scriptures  are  the  great  storehouse  of 
saving  truth,  as  to  leave  us  in  some  surprise  at  the  neglect  into 
which  this  direct  exposition  of  the  authentic  records  has  fallen. 

When  we  look  into  the  history  of  England  during  the 
thirteenth  century,  we  find  that  two  modes  of  preaching  were 
in  use,  neither  of  these  being  that  which  we  now  employ. 
In  the  first  place,  that  of  Postulating , which  was  identical 
with  the  expository  method;  secondly,  that  of  Declaring , in 
which  the  discourse  was  preceded  by  a declaration  of  the 

* Bingham,  Book  xiv.  chap,  iv,  § 4. 

f Horn.  28.  in  Job. — Ncander,  Der  hcilige  Chrysostomus. 


1838.] 


Expository  Preaching. 


37 


subject,  without  the  citation  of  any  passage  of  scripture. 
When,  about  the  beginning  of  the  thirteenth  century,  the 
method  of  preaching  from  insulated  texts,  with  subtile  divi- 
sions of  the  sermon,  was  introduced,  it  was  zealously  adopted 
by  the  younger  clergy, and  became  extensively  popular;  while 
it  was  as  warmly  opposed  by  some  of  the  best  theologians  of 
the  age,  as  ‘a  childish  playing  upon  words — destructive  of  true 
eloquence — tedious  and  unaffecting  to  the  hearers, — and 
cramping  the  imagination  of  the  preacher.’  Among  others, 
it  found  an  able  opponent  in  the  great  Roger  Bacon;  a man 
whom  we  can  never  mention  without  amazement  at  his  phi- 
losophical attainments,  and  veneration  for  his  character. 
“ The  greatest  part  of  our  prelates,”  says  he,  “having  but 
little  knowledge  in  divinity,  and  having  been  little  used  to 
preaching  in  their  youth,  when  they  become  bishops,  and 
are  sometimes  obliged  to  preach,  are  under  the  necessity  of 
begging  and  borrowing  the  sermons  of  certain  novices,  who 
have  invented  a new  way  of  preaching,  by  endless  divisions 
and  quibblings,  in  which  there  is  neither  sublimity  of  style 
nor  depth  of  wisdom,  but  much  childish  trifling  and  folly, 
unsuitable  to  the  dignity  of  the  pulpit.  May  God  banish 
this  conceited  and  artificial  way  of  preaching  out  of  his 
church;  for  it  will  never  do  any  good,  nor  elevate  the  hearts 
of  his  hearers  to  any  thing  that  is  great  or  excellent.”* 

“ The  opposition  to  this  new  method  of  preaching,”  says 
Dr.  Henry  in  his  History  of  England,”  continued  through 
the  whole  of  the  fourteenth  and  part  of  the  fifteenth  century. 
Dr.  Thomas  Gascoigne,  chancellor  of  the  university  of  Oxford, 
tells  us  that  he  preached  a sermon  in  St.  Martin’s  church, 
A.  D.  1450,  without  a text,  and  without  divisions,  declaring 
such  things  as  he  thought  would  be  useful  to  the  people. 
Amongst  other  things  he  told  them,  in  vindication  of  this 
ancient  mode  of  preaching, — ‘ that  Dr.  Augustine  had  preached 
four  hundred  sermons  to  the  clergy  and  people,  without  read- 
ing a text  at  the  beginning  of  his  discourse;  and  that  the 
way  of  preaching  by  a text,  and  by  divisions,  was  invented 
only  about  A.  D.  1200,  as  appeared  from  the  authors  of  the 
first  sermons  of  that  kind.’  ” 

It  is  no  part  of  our  business  to  enter  further  into  this  inves- 
tigation, or  to  determine  critically  at  what  point  of  time  the 
method  of  preaching  from  insulated  verses  became  exclusively 
prevalent  in  the  church.  Whatever  excellencies  it  possesses, 

* R.  Bacon,  apud  Henry’s  Hist.  iv.  366. 


38 


Expository  Preaching. 


[January 


and  there  are  many,  can  derive  no  additional  dignity  from 
the  origin  of  the  method,  which  is  referable  to  a period  by  no 
means  the  most  glorious  of  Christian  history.  When  the 
light  of  divine  truth  began  to  emerge  from  its  long  eclipse, 
at  the  Reformation,  there  were  few  things  more  remarkable, 
than  the  universal  return  of  evangelical  preachers  to  the  ex- 
pository method.  Book  after  book  of  the  scriptures  was 
publicly  expounded  by  Luther,  and  the  almost  daily  sermons 
of  Calvin  were,  with  scarcely  any  exceptions,  founded  on 
passages  taken  in  regular  course  as  he  proceeded  through  the 
sacred  canon.  The  same  is  true  of  the  other  reformers,  par- 
ticularly in  England  and  Scotland. 

To  come  down  to  the  times  of  the  Nonconformists;  while 
it  is  undoubtedly  true  that  they  sometimes  pursued  the  textual 
method  even  to  an  extreme;  preaching  many  discourses  on 
a single  verse;  it  is  no  less  true,  that  exposition  in  regular 
course  was  considered  a necessary  part  of  ministerial  labour. 
Hence  the  voluminous  commentaries  on  single  books  with 
which  the  press  groaned  during  that  period.  Let  us  take  a 
single  instance,  as  late  as  the  latter  half  of  the  sixteenth  cen- 
tury, in  the  person  of  Matthew  Henry,  whom  it  is  difficult 
to  refer  exclusively  to  the  era  of  the  elder  or  the  later  Non- 
conformists. We  may  suppose  his  practice  in  this  particular 
to  be  no  extreme  case.  Mr.  Henry  was  an  able  and  laborious 
preacher  from  single  texts,  but  it  was  by  no  means  to  the 
exclusion  of  the  expository  plan.  On  every  Lord’s  day 
morning,  he  read  and  expounded  a part  of  the  Old  Testament; 
on  every  Lord’s  day  afternoon  a part  of  the  New;  in  both  in- 
stances proceeding  in  regular  order.  During  his  residence  in 
Chester  he  went  over  the  whole  Bible  in  this  exercise,  more 
than  once."*  Such  was  the  custom  of  our  forefathers;  and  in  the 
prosecution  of  such  a plan,  we  need  not  wonder  that  they  found 
the  body  of  their  hearers  constantly  advancing  in  scriptural 
attainments.  The  sense  of  change,  and  change  without  im- 
provement, is  unavoidable  when  we  come  down  to  our  own 
times;  in  which,  within  our  immediate  knowledge,  there  are 
not  a dozen  ministers  who  make  the  expounding  of  scripture 
any  part  of  their  stated  pulpit  exercises.  Nay,  although  our 
Directory  for  Worship  declares  expressly  that  ‘ the  reading 
of  the  holy  scriptures  in  the  congregation,  is  a part  of  the 
public  worship  of  God,  and  ought  to  be  performed  by  the 
ministers  and  teachers;’ — that  the  preacher,  ‘in  each  service 


Williams,  Life  of  Henry,  c.  x. 


1838.] 


Expository  Preaching. 


39 


ought  to  read,  at  least  one  chapter,  and  more,  when  the  chap- 
ters are  short,  or  the  connexion  requires  it;’  yet  it  is  unde- 
niably the  common  practice  to  confine  this  service,  which  is 
treated  as  something  almost  supererogatory,  to  the  Lord’s  day 
morning.  Now  while  we  are  zealous  in  maintaining,  that 
the  Christian  minister  should  not  be  bound  down  by  any 
imperative  rubric  and  calendar  as  to  the  portion  which  he 
shall  read,  we  cannot  but  blush  when  we  compare  our  actual 
performances  in  this  kind  with  those  of  many  sister  churches, 
who  have  chosen  to  be  guided  by  more  strict  liturgical  ar- 
rangements. 

3.  The  expository  method  is  adapted  to  secure  the  greatest 
amount  of  scriptural  knowledge,  to  both  preacher  and  hear- 
ers. It  needs  no  argument,  we  trust,  to  sustain  the  position 
that  every  minister  of  the  gospel  should  be  mighty  in  the 
scriptures;  familiar  with  the  whole  text;  versed  in  the  best 
commentaries;  at  home  in  every  portion  of  both  testaments; 
and  accustomed  to  grapple  with  the  most  perplexing  difficul- 
ties. This  is  the  appropriate  and  peculiar  field  of  clerical 
study.  It  is  obvious  that  the  pulpit  exercises  of  every  dili- 
gent minister  will  give  direction  and  colour  to  his  private 
lucubrations.  In  order  to  success  and  usefulness  in  any  spe- 
cies of  discourse,  the  preacher  must  love  his  work  and  must 
have  it  constantly  before  his  mind.  He  must  be  possessed 
of  an  enthusiasm  which  shall  never  suffer  him  to  forget  the 
impending  task.  His  reading,  his  meditation,  and  even  his 
casual  trains  of  thought  must  perpetually  revert  to  the  per- 
formances of  the  Sabbath.  And  we  take  pleasure  in  believing 
that  such  is  actually  the  case  with  a large  proportion  of  cler- 
gymen. 

Now  it  must  not  be  concealed  that  the  popular  and  preva- 
lent mode  of  sermonizing,  however  favourable  it  may  be  to 
professional  zeal  of  this  kind,  and  to  the  cultivation  of  mental 
habits,  does  by  no  means  lead  in  any  equal  measure  to  the 
laborious  study  of  the  scriptures.  The  text,  it  is  true,  must 
be  a fragment  of  the  word  of  God;  and  it  may  be  confirmed 
and  illustrated  by  parallel  or  analagous  passages.  But  where 
no  extended  exposition  is  attempted,  the  preacher  is  naturally 
induced  to  draw  upon  systematic  treatises,  philosophical  the- 
ories, works  of  mere  literature,  or  his  own  ingenuity  of 
invention,  and  fertility  of  imagination,  for  such  a train  of 
thought  as,  under  the  given  topic,  may  claim  the  praise  of 
novelty.  We  are  aware  that  with  many  it  is  far  otherwise, 
and  that  there  are  preachers  who  are  wont  to  select  such  texts 


40 


Expository  Preaching. 


[January 


as  necessarily  draw  after  them  a full  interpretation  of  all  the 
foregoing  and  following  context;  and  such  sermons  are,  to 
all  intents  and  purposes,  expositions.  But  we  also  know, 
that  to  compose  a sermon  upon  a text  of  scripture,  with  very 
little  reference  to  its  position  in  the  word  of  God,  and  very 
little  inquiry  as  to  the  intent  of  the  Spirit  in  the  words,  is  a 
thing  not  only  possible,  but  common.  The  evil  grows  apace, 
wherever  the  rhetorical  aspect  of  preaching  attracts  undue 
attention;  and  the  desire  to  be  original,  striking,  ingenious, 
and  elegant,  supersedes  the  earnest  endeavour  to  be  scriptural. 

This  abuse  is  in  a good  degree  precluded  by  the  method 
of  exposition.  The  minister  who  from  week  to  week  is 
labouring  to  elucidate  some  important  book  of  scripture,  has 
this  kept  forcibly  before  his  mind.  It  will  necessarily  be 
the  chief  subject  of  his  studies.  Whatever  else  he  may 
neglect,  he  will,  if  he  is  a conscientious  man,  sedulously  pe- 
ruse and  ponder  those  portions  which  he  is  to  explain;  using 
every  auxiliary,  and  especially  comparing  scripture  with 
scripture.  Suppose  him  to  pursue  this  regular  investigation 
of  any  one  book,  for  several  successive  months,  and  we 
perceive  that  he  must  be  acquiring  a knowledge  of  the  very 
word  of  truth,  vastly  more  extensive,  distinct  and  profound, 
than  can  fall  to  the  lot  of  one  who  perhaps  for  no  two  dis- 
courses together  finds  himself  in  the  same  part  of  the  canon. 
Two  men  practising  upon  the  two  methods,  each  in  an  ex- 
clusive manner,  may  severally  gain  an  equal  measure  of 
intellectual  discipline  and  real  knowledge,  but  their  attain- 
ments will  differ  in  kind.  The  one  is  driven  from  the 
variety  of  his  topics  to  a fitful  and  fragmentary  study  of  the 
bible:  the  other  is  bound  down  to  a systematic  and  unbroken 
investigation  of  consecutive  truths.  Consider,  also,  how 
much  more  of  the  pure  teachings  of  the  Spirit,  accompanied 
with  suitable  explanation,  necessarily  occupies  the  mind  of 
the  preacher  in  one  method,  than  in  the  other. 

If  such  is  the  influence,  with  respect  to  the  preacher  him- 
self, who,  under  any  system,  is  still  free  to  devote  his  mind 
to  scriptural  study;  how  much  greater  is  it  not  likely  to  be 
with  respect  to  the  hearers,  whose  habits  of  investigation 
almost  always  receive  their  character  from  the  sermons  to 
which  they  listen.  Perhaps  none  will  deny  that  every  hearer 
should  be  made  as  fully  acquainted  with  the  whole  word  of 
God,  as  is  practicable.  But  where,  by  the  mass  of  Christian 
people,  is  this  knowledge  to  be  obtained,  except  at  church  ? 
The  truth  is,  the  scriptural  knowledge  possessed  by  our  ordi- 


1838.] 


Expository  Preaching. 


41 


nary  congregations,  amidst  all  our  boasted  light  and  im- 
provement, bears  no  comparison  with  that  of  the  Scottish 
peasantry  of  the  last  generation,  who,  from  very  infancy, 
were  taught  to  follow  the  preacher,  in  their  little  bibles,  as 
he  expounded  in  regular  course.  If  long  habit  had  not  pre- 
possessed us,  we  should  doubtless  agree  at  once  to  the  propo- 
sition, that  all  the  more  cardinal  books  of  scripture  should 
be  fully  expounded  in  every  church,  if  not  once  during  the 
life  of  a single  preacher,  certainly  once  during  each  genera- 
tion; in  order  that  no  man  should  grow  up  without  the 
opportunity  of  hearing  the  great  body  of  scriptural  truth  laid 
open.  And  considering  the  bible  as  our  only  authentic 
document,  this  method  seems  so  natural,  that  the  burden  of 
proof  may  fairly  be  thrown  on  such  as  have  well  nigh  suc- 
ceeded in  excluding  it.  There  is  something  beautiful  in  the 
very  idea  of  training  up  a whole  congregation  in  the  regular 
study  of  the  holy  scriptures.  And  if  we  were  called  upon 
to  devise  a plan  for  inducing  people  to  read  the  bible  more 
diligently,  we  could  think  of  none  as  likely  to  attain  the  end. 
When  hearers  know  that  a certain  portion  of  scripture  is  to 
be  explained  on  the  ensuing  Lord’s  day,  they  will  naturally 
be  led  to  examine  it  during  the  week,  and  will  thus  be  pre- 
pared to  listen  with  greatly  increased  advantage  to  what  may 
be  offered.  This  is  precisely  the  exercise  which  Chrysostom 
recommends  to  his  hearers  in  his  first  homily  on  Matthew.* 
The  same  Father  seems  also  to  have  sometimes  thrown  out 
to  his  hearers,  difficult  questions,  in  order  that  they  might 
be  stimulated  to  inquiry.  “ Wherefore,”  he  says,  “ have  I 
presented  the  difficulty  and  not  appended  its  solution  ? Be- 
cause it  is  my  purpose  to  accustom  you,  not  always  to  receive 
food  already  prepared;  but  often  to  search  for  the  explana- 
tion yourselves.  Just  as  it  is  with  the  doves,  which  as  long 
as  their  young  remain  in  the  nest,  feed  them  from  their 
own  bills;  but  as  soon  as  they  are  large  enough  to  be  fledged 
and  leave  the  nest,  cease  to  do  thus.  For  while  they  bring 
them  corn  in  their  bills,  they  only  show  it  to  them;  and 
when  the  young  ones  expect  nourishment,  and  draw  nigh, 
the  mother  lets  it  fall  upon  the  earth,  and  the  little  ones  pick 

* "CIijtS  5s  SufjadsdTipov  yevidOui  <rov  Xoyov,  5s6fJ.s6a  xai  capaxaXoufJ.lv, 
ocip  xa i sc i ruv  d XXuv  ypucpuv  irS'iror^xapi.Sv,  cpodXafj.(3avsiv  ■jrspixiwnjv 

s ypocpvjS,  V)V  av  fj.sXXufJ.Sv  i^rfylidtoai,  iva  crj  yvudSi  -/j  dvdyvudvs  cpodo- 
5 o'ffoioGrfa,  (6  xa. i id  cou  suvuu%ov  yiyovs ) iroXX^v  capddyy>\  Tiiv  lux oXiav 
rjfjJv. 

VOL.  X.  NO.  1. 


6 


42 


Expository  Preaching. 


[January 


it  up.”*  If  scripture  difficulties  are  in  our  day  often  started 
in  the  pulpit,  and  often  left  unresolved,  we  are  not  prepared 
to  say  whether  it  is  exactly  with  the  motive  avowed  by  this 
great  preacher.  Certain  it  is,  that  the  able  elucidation  of 
dark  places,  and  the  reconciling  of  seeming  contradictions, 
occupy  far  less  room  in  the  sermons  which  we  now-a-days 
preach,  than  they  did  in  those  which  have  come  down  to  us 
from  a former  age.  Not  many  clergymen  adopt  the  method 
of  bishop  Horsley,  who  was  accustomed  to  select  difficult 
texts,  in  order  that  his  preaching  might  be,  in  the  highest 
possible  degree,  an  aid  to  the  inquiries  of  his  hearers.  And 
unless  scriptural  doubts  are  resolved  from  the  sacred  desk,  it 
is  plain  that  the  great  body  of  our  congregations  are  likely 
to  remain  in  darkness,  as  long  as  they  live.  But  he  who 
proposes  to  analyse  and  interpret  any  considerable  portion  of 
the  bible,  in  regular  order,  cannot  evade  this  labour,  but  must 
repeatedly  confront  the  most  difficult  passages,  and  prepare 
himself  to  make  them  intelligible.  It  would  be  easy  to  ex- 
patiate on  this  topic,  but  enough  has  been  said  to  awaken 
some  doubt  as  to  the  expediency  of  banishing  formal  exposi- 
tion from  the  church-assembly. 

4.  The  expository  method  of  preaching  is  best  fitted  to 
communicate  the  knowledge  of  scriptural  truth  in  its  con- 
nexion. The  knowledge  of  the  bible  is  something  more  than 
the  knowledge  of  its  isolated  sentences.  It  includes  a full 
acquaintance  with  the  relation  which  every  proposition  sus- 
tains to  the  narrative  or  argument  of  which  it  is  a part. 
This  is  particularly  true  of  trains  of  reasoning,  where  every 
thing  depends  on  a cognizance  of  the  links  which  connect 
the  several  truths,  and  the  order  in  which  those  truths  are 
presented.  Large  portions  of  holy  writ  are  closely  argu- 
mentative, and  can  he  understood  in  their  true  intention  only 
when  the  whole  scope  and  sequence  of  the  terms  are  consi- 
dered. This  logical  connexion  is  no  less  the  result  of  inspi- 
ration than  is  any  individual  statement.  In  some  books  of 
scripture  the  argument  runs  from  beginning  to  end,  and  the 
clue  to  the  whole  is  to  be  sought  in  the  analysis  of  the  rea- 
soning. As  instances  of  this  we  may  cite  the  epistles  to  the 
Romans  and  to  the  Hebrews;  of  which  no  man  can  have 
any  adequate  conception  who  has  not  been  familiar  with  all 
their  parts  as  constituting  a logical  whole.  This  however  is 
so  universally  conceded  as  a first  principle  of  hermeneutics, 


* Vol.  iii.  p.  103. 


1838.] 


Expository  Preaching. 


43 


that  it  is  needless  to  press  it  further.  But  it  is  not  so  gene- 
rally perceived,  that  in  the  other  methods  of  preaching  this 
great  advantage  is  sacrificed.  It  is  true  that  a man  may 
announce  as  his  text  a single  verse  or  clause  of  a verse,  and 
then  offer  a full  and  satisfactory  elucidation  of  the  whole 
context,  but  so  far  as  this  is  done,  the  sermon  is  expository, 
and  falls  under  the  kind  which  we  recommend.  But  this 
species  of  discourse  is  becoming  more  and  more  rare.  In 
the  sermons  of  the  nonconformists  this  was  usually  the  plan  of 
proceeding.  In  modern  sermons,  there  is,  for  the  most  part, 
nothing  which  resembles  it.  A text  is  taken,  usually  with  a 
view  to  some  preconceived  subject;  a proposition  is  deduced 
from  the  text;  and  this  is  confirmed  or  illustrated  by  a series 
of  statements  which  would  have  been  precisely  the  same  if 
any  similar  verse,  in  any  other  part  of  the  record,  had  been 
chosen.  Here  there  is  no  interpretation,  for  there  is  no  pre- 
tence of  it.  There  may  be  able  theological  discussion,  and 
we  by  no  means  would  exclude  this;  but  where  a method 
merely  textual  or  topical  prevails,  there  is  an  absolute  for- 
saking of  that  which  we  have  maintained  to  be  the  true 
notion  of  preaching.  We  can  conceive  of  a hearer  listening 
during  a course  of  years  to  every  verse  of  the  epistle  to  the 
Hebrews,  laid  open  in  connexion  with  as  many  sermons  of 
the  popular  sort;  without  obtaining  thereby  an  insight  into 
the  grand  scope  and  intricate  contexture  of  that  wonderful 
production.  Now  we  say  that  the  method  which  makes  such 
an  omission  possible  is  unfit  to  be  the  exclusive  method. 

As  a remarkable  instance  of  what  is  meant,  we  may  adduce 
the  sermons  of  the  Rev.  William  Jay,  who  is  justly  celebrated 
as  one  of  the  most  fascinating  and  instructive  preachers  of 
Great  Britain.  In  these  sermons  we  find  many  valuable 
scriptural  truths,  many  original  and  touching  illustrations, 
much  sound  argument,  pungent  exhortation,  and  great  unc- 
tion. In  themselves  considered,  and  viewed  as  pulpit  orations, 
they  seem  open  to  scarcely  a single  objection;  yet  as  exposi- 
tions of  the  scripture,  they  are  literally  nothing.  They  clear 
up  no  difficulties  in  the  argument  of  the  inspired  writers;  they 
give  no  wide  prospects  of  the  field  in  which  their  matter 
lies;  they  might  be  repeated  for  a lifetime  without  tending 
in  the  slightest  degree  to  educate  a congregation  in  habits  of 
sound  interpretation.  The  same  remark  applies  to  the  majo- 
rity of  American  discourses,  and  most  of  all  to  those  which 
conform  to  the  prevailing  taste  of  New  England.  In  occa- 
sional sermons,  and  monthly  collections,  where  we  have  ac- 


44 


Expository  Preaching. 


[January 


cess  to  a number  of  printed  discourses,  we  are  often  forcibly 
struck  with  the  absence  of  all  logical  concatenation.  The 
text  is  a sign  or  motto,  after  announcing  which  the  preacher 
glides  into  a gentle  train  of  common-places,  or  a series  of 
thoughts  which,  however  ingenious  and  interesting  and  true, 
have  no  necessary  connexion,  ‘continuous  in  their  disconti- 
nuity, like  the  sand-thread  of  the  hour-glass.’ 

The  mental  habits  of  any  Christian  community  are  mainly 
derived  from  the  preaching  which  they  hear.  It  is  fair  to 
ask,  therefore,  from  what  source  can  the  Christians  of  our 
day  be  expected  to  gain  a taste  and  ability  for  interpreting 
the  scripture  in  its  connexion  ? Certainly  not  from  the  pulpit. 
Among  the  ancient  Scottish  Presbyterians  the  case  was  dif- 
ferent. Every  man  and  every  woman,  nay  almost  every 
child,  carried  his  pocket-bible  to  church,  and  not  only  looked 
out  the  text,  but  verified  each  citation:  and  as  the  preaching 
was  in  great  part  of  the  expository  kind,  the  necessary  con- 
sequence was,  that  the  whole  population  became  intimately 
acquainted  with  the  structure  of  every  book  in  the  bible,  and 
were  able  to  recall  every  passage  with  its  appropriate  accom- 
panying truths.  The  genius  of  Protestantism  demands  that 
something  of  this  kind  should  be  attempted.  Where  the 
laity  are  not  expected  to  search  the  scriptures,  or  in  any  de- 
gree to  exercise  private  judgment,  it  may  answer  every  pur- 
pose to  give  them  from  the  pulpit  the  mere  results  of 
exposition;  but  more  is  needed  where  we  claim  for  all  the 
privilege  of  trying  every  doctrine  by  the  word  of  God;  and 
sermons  should  therefore  be  auxiliaries  to  the  hearers  in  their 
investigation  of  the  record.  And  we  earnestly  desire  a gen- 
eral return  on  the  part  of  our  preachers  to  a method  which 
will  necessarily  tend,  from  week  to  week,  to  open  the  scrip- 
tures, and  display,  what  is  by  no  means  their  least  excel- 
lency, the  harmonious  relation  of  their  several  portions. 

5.  The  expository  method  affords  inducement  and  occasion 
to  the  preacher  to  declare  the  whole  counsel  of  God.  No 
man  who  selects  his  insulated  texts  at  random  has  any  good 
reason  to  be  satisfied  that  he  is  not  neglecting  the  inculcation 
of  many  important  doctrines  or  duties.  This  deficiency  is 
prevented  in  some  good  measure,  it  must  be  owned,  by  those 
who  pursue  a systematic  course  of  doctrines  in  their  ordinary 
ministrations.  But  usually,  the  indolence  or  caprice  which 
renders  any  one  averse  to  the  expository  method,  will  like- 
wise withhold  him  from  methodical  series  of  any  kind  in 
his  discourses.  There  is  perhaps  no  man  who  has  not  an 


1838.] 


Expository  Preaching. 


45 


undue  fondness  for  some  one  circle  of  subjects  : and  this 
does  not  always  comprise  the  whole  of  what  he  is  bound  to 
declare.  But  the  regular  exposition  of  a few  entire  books, 
well  selected,  would  go  far  to  supply  every  defect  of  this 
nature. 

It  is  the  province  of  the  minister  to  render  plain  the  diffi- 
culties of  the  bible,  and  this  is  not  likely  to  be  done  exten- 
sively, as  we  have  elsewhere  hinted,  in  an  exclusive  adherence 
to  single  texts. 

There  are  some  important  and  precious  doctrines  of  reve- 
lation which  are  exceedingly  unwelcome  to  the  minds  of 
many  hearers;  such,  for  instance,  are  the  doctrines  of  pre- 
destination, and  unconditional  election.  These,  the  preacher 
is  tempted  to  avoid,  and  by  some  they  are  never  unfolded 
during  a whole  lifetime.  It  is  obvious  that  no  one  could 
expound  the  Epistle  to  the  Romans,  without  being  under  the 
necessity  of  handling  these  points. 

Moreover,  it  is  unquestionable  that  many  doctrines  are 
abhorrent  to  the  uninstructed  mind,  when  they  are  set  forth 
in  their  naked  theological  form,  which  are  by  no  means  so 
when  presented  in  their  scriptural  connexion.  Here,  again, 
is  a marked  superiority  on  the  side  of  exposition. 

There  is,  we  suppose,  no  pastor,  who  has  not,  in  the  course 
of  his  ministerial  life,  found  himself  called  upon  to  press  cer- 
tain duties,  or  inveigh  against  certain  sins,  which  it  was  ex- 
ceedingly difficult  to  dwell  upon,  either  from  the  delicacy  of 
the  theme  itself,  or  from  its  relation  to  particular  classes  or 
individuals  in  his  congregation.  Now  when  such  topics  na- 
turally arise  in  the  regular  progress  of  exposition,  all  hesitation 
on  this  score  is  removed  at  once.  The  most  unpopular  doc- 
trines may  be  stated  and  enforced,  the  most  prevalent  vices 
denounced,  and  the  most  daring  offenders  chastised,  while 
not  even  the  censorious  or  the  sensitive  can  find  room  for 
complaint.  For  these,  and  similar  reasons,  we  conceive  the 
expository  way  of  preaching  to  supply  a grand  deficiency  in 
our  common  pulpit  ministrations 

6.  The  expository  method  admits  of  being  made  generally 
interesting  to  Christian  assemblies.  We  are  aware  that  the 
vulgar  opinion  is  just  the  reverse  of  this,  and  that  there  are 
those  who  refrain  from  this  way  of  preaching,  under  the  be- 
lief that  it  must  necessarily  prove  dry  and  repulsive  to  the 
hearer.  To  this  our  reply  is,  that  the  interpretation  of  the 
scriptures  ought  to  be  interesting  to  every  member  of  a 
Christian  community  : if  it  is  not  so,  in  fact,  the  cause  of  this 


46 


[January 


Expository  Preaching. 

disrelish  is  an  evil  which  the  church  should  not  willingly 
endure,  and  which  can  be  remedied  in  no  other  way  than  by 
bringing  the  public  back  to  the  assiduous  study  of  the  bible. 
It  is  not  every  sort  of  exposition,  any  more  than  every  sort 
of  sermon,  which  is  interesting.  He  who  hastily  seizes  upon 
a large  portion  of  the  text,  in  order  to  furnish  himself  with 
ample  material  for  an  undigested,  desultory,  and  extempo- 
raneous address,  cannot  expect  to  awaken  and  maintain  atten- 
tion. With  all  their  blindness,  in  certain  matters,  the  public 
are  very  sagacious  in  discovering  when  the  minister  gives 
them  that  which  costs  him  nothing.  But  let  any  man  devote 
equal  labor  to  his  lectures  as  to  his  sermons,  and  unless  he  be 
the  subject  of  some  idiosyncrasy,  the  former  will  be  equally 
interesting. 

The  observation  is  very  common,  that  expository  preaching 
is  exceedingly  difficult.  Yet  the  writers  on  homiletics,  as  if 
it  were  the  easiest  thing  in  the  world,  and  taught  by  nature, 
almost  without  exception,  dismiss  the  whole  subject  with  a 
few  passing  remarks,  and  lay  down  no  rules  for  the  conduct 
of  a regular  exposition.  We  are  persuaded  that  if  equal  pains 
were  taken  to  prepare  for  one  as  for  the  other,  and  if  the  one 
were  as  often  practised  as  the  other,  this  complaint  would 
have  no  place. 

As  a matter  of  fact,  we  have  observed  no  lack  of  interest 
in  such  exercises,  on  the  part  of  intelligent  hearers.  The 
truth  is,  the  bible  is  made  for  the  common  mind,  and  as  it  is 
the  most  interesting  book  in  the  world,  so  its  interpretation, 
well  conducted,  is  always  found  to  be  highly  and  increasingly 
agreeable  to  the  majority  of  hearers.  On  the  other  hand, 
there  are  few  instances  of  any  man’s  interesting  large  con- 
gregations, for  any  length  of  time,  by  discourses  which  were 
void  of  scriptural  statements,  however  elegant  they  might 
be  in  a rhetorical  point  of  view.  The  effect  of  mere  ethical 
preaching  has  been  sorely  felt  in  Germany,  where  in  the 
greater  number  of  places,  the  ancient  services  of  the  Sunday 
afternoon,  and  during  the  week,  have  gone  into  desuetude, 
and  there  are  whole  classes  of  persons  whom  one  never  ex- 
pects to  see  in  church,  such  as  merchants,  military  officers, 
and  savans.  Teller  once  preached  a sermon  to  a congregation 
of  just  sixteen  persons,  the  intent  of  which  was  to  warn  them 
against  setting  too  high  a value  on  going  to  church.  “ Let 
any  man,”  says  Tholuck,  “imagine  a modern  preacher — as 
was  common  in  former  days — to  direct  his  congregation  to 
bring  their  bibles  with  them,  and  that  they  might  be  assured 


1838] 


Expository  Preaching. 


47 


that  he  declared,  not  man’s  word,  but  the  word  of  God,  at 
every  important  point,  to  look  out  the  passage  cited  : the 
remark  of  all  elegant  gentlemen  and  ladies  would  be,  ‘ Oh! 
this  is  too  simple!’ — Dies  ist  clock  allzu  naiv /”  But  in 
the  days  when  this  simple  practice  was  in  vogue,  every  one 
was  interested  in  exposition;  and  it  will  be  so  again,  when- 
ever the  public  taste  shall  have  been  reformed  by  a return  to 
what  was  good  in  the  ancient  methods.  We  rejoice  to  know 
of  at  least  one  instance,  even  in  Germany,  serving  to  show 
that  ordinary  Christians  may,  with  proper  care,  be  led  back 
into  the  old  paths,  and  that  highly  to  their  satisfaction.  “ I 
know  but  one  preacher,”  says  a writer  in  the  Evangelical 
Church  Journal,  “in  my  native  country,  where  there  are 
more  than  four  hundred  churches,  who  practises  biblical  ex- 
position with  success.  In  his  country  parish,  which  com- 
prises several  hamlets,  he  is  accustomed  to  visit  each  of  these 
in  turn  once  a month,  (perhaps  oftener  in  winter)  and  to  lec- 
ture in  the  school-house.  The  hearers  bring  their  bibles, 
and  even  aged  and  infirm  persons,  who  cannot  go  to  church, 
repair  hither  with  eagerness  and  delight.  They  receive,  nei- 
ther mere  fragmentary  and  superficial  remarks  on  single 
words  or  clauses,  nor  a merely  edifying  address  on  a scrip- 
ture passage,  but  the  connected  exposition  of  some  whole 
book,  developing  as  well  the  specialties  of  language  and  mat- 
ter, as  the  entire  scope  according  to  its  contents.  The  lec- 
turer begins,  at  every  meeting,  where  he  left  off  at  the  pre- 
vious one.  In  the  next  hamlet  he  interprets  another  book, 
as  large  numbers  come  in  from  the  neighboring  villages,  to 
enjoy  the  additional  privilege.”  Would  that  we  could  wit- 
ness the  same  thing  in  every  congregation  in  America! 

There  is  one  advantage  of  expository  lectures,  in  respect 
to  interest,  which  must  not  be  omitted.  Nothing  is  more 
evident,  than  that  the  attention  and  sympathy  of  an  audience 
are  best  ensured  by  a rapid  transition  from  topic  to  topic. 
This  cannot  always  be  secured  in  the  common  method.  The 
preacher,  from  a sort  of  necessity,  hammers  with  wearisome 
perseverance  upon  some  one  malleable  thought,  in  order  to 
keep  within  his  preconceived  task.  But  where  he  has  be- 
fore him  a number  of  connected  scriptural  propositions,  he 
is  not  only  allowed,  but  constrained,  to  make  precisely  such 
quick  transitions  from  each  point  to  the  next,  as  gives  great 
variety  to  his  discourse,  and  keeps  up  the  unwearied  atten- 
tion of  the  hearer.  With  faithful  preparation,  and  assiduous 
practice,  there  is  probably  no  minister  who  might  not  find 
this  happy  effect  from  weekly  lecturing. 


48 


Expository  Preaching. 


[January 


7.  The  expository  method  has  a direct  tendency  to  correct, 
if  not  to  preclude,  the  evils  incident  to  the  common  textual 
mode  of  preaching.  It  is  an  ordinary  complaint  that  the 
sermons  of  the  present  day,  as  compared  with  those  of  the 
seventeenth  century,  are  meager,  and  often  empty  of  matter; 
we  think  the  charge  is  founded  in  truth.  No  one  can  go 
from  the  perusal  of  Barrow,  Leighton,  Charnock,  or  Owen, 
to  the  popular  writers  of  our  time,  without  feeling  that  he 
has  come  into  an  atmosphere  of  less  density.  In  the  mere 
form  of  the  pulpit  discourse,  in  an  aesthetical  point  of  view, 
we  have  unquestionably  improved  upon  our  model.  The 
performances  of  that  day  were  too  scholastic  and  complicated. 
“The  sermons  of  the  last  century,”  says  Cecil,  “ were  like 
their  large,  unwieldly  chairs.  Men  have  now  a far  more  true 
idea  of  a chair.  They  consider  it  as  a piece  of  furniture  to 
sit  upon,  and  they  cut  away  from  it  every  thing  that  embar- 
rasses and  encumbers  it.”  But  we  have  gone  on  to  cut  away 
until  we  have,  in  too  many  cases,  removed  what  was  import- 
ant and  substantial.  The  evil  is  acknowledged,  but  it  is 
worthy  of  inquiry,  how  far  the  superficial  character  of  mo- 
dern sermons  is  derived  from  the  exclusive  use  of  short  texts. 
We  certainly  do  not  assert  that  the  Puritans  themselves  did 
not  carry  this  very  method  to  an  extreme,  by  preaching  many 
sermons  on  the  same  text;  but  it  is  well  known  that  they 
almost  universally  pursued  some  variety  of  regular  exposi- 
tion in  conjunction  with  this.  Still  less  do  we  contend  that 
all  the  evils  of  sermonizing  are  to  be  imputed  to  the  exclusive 
use  of  brief  texts;  the  source  of  the  evil  is  more  remote, 
and  must  be  sought  in  the  spirit  of  the  age.  But  still,  there 
is  good  ground  for  the  position,  that  the  prevailing  method 
gives  easy  occasion  to  certain  abuses,  to  which  direct  expo- 
sition is  not  liable;  and  hence  we  argue  that  the  exclusion 
of  the  latter  mode  is  greatly  to  be  deprecated.  This  is  the 
extent  of  our  demand.  Some  of  the  abuses  to  which  we  re- 
fer may  be  indicated. 

It  is  by  no  means  uncommon  to  hear  sermons  which  are 
absolutely  devoid  of  any  scriptural  contents.  The  text  in- 
deed is  from  the  bible,  and  there  may  be  interspersed,  more 
for  decoration  than  proof,  a number  of  inspired  declarations; 
but  the  warp  and  the  woof  of  the  texture  are  a mere  web  of 
human  reasoning  or  illustration.  Sometimes  the  subject  is 
purely  secular;  and  often,  where  it  is  some  topic  of  divine 
truth,  it  is  maintained  and  urged  upon  natural  grounds,  inde- 
pendent of  the  positive  declarations  of  the  Word.  It  is  not 


1838.] 


Expository  Preaching. 


49 


merely  among  the  Unitarians  of  Boston  that  this  style  pre- 
vails. There  are  various  degrees  of  approach  to  it  in  many 
orthodox  pulpits  of  New  England.  The  expository  method 
renders  this  exceedingly  difficult:  being  professedly  an  ex- 
planation of  the  bible  as  the  ideas  are  there  set  forth.  In 
point  of  fact,  this  evil  seldom  occurs  in  exposition;  as  it  is 
both  natural  and  easy  for  the  preacher  to  open  clause  after 
clause  in  its  true  sense  and  its  revealed  order.  Expository 
discourse  can  scarcely  fail  to  be  largely  made  up  of  the  pure 
biblical  material. 

A still  greater  abuse  is  that  of  wresting  texts  from  their  gen- 
uine meaning  by  what  is  called  accommodation.  This  is  the 
extreme  refinement  of  the  modern  method.  As  if  there  was 
a lamentable  paucity  of  direct  scriptural  declarations,  to  be 
used  as  the  subjects  of  discourse,  we  have  proceeded  to  em- 
ploy sacred  words  in  a sense  which  never  entered  into  the 
minds  of  their  inspired  writers.  This  is  the  favourite  trick  of 
many  a pulpit  haranguer,  and  deserves  to  be  classed  with  the 
sesquipedalian  capitals  of  play-bills,  and  the  clap-traps  of  the 
theatre:  in  both  cases  the  object  is  to  attract  attention  or 
awaken  astonishment.  There  can  scarcely  be  found,  on  the 
other  hand,  a single  man,  however  unbridled  his  imagination, 
who  could  fall  into  such  a fault  in  the  process  of  formal  and 
professed  exposition.  Common  reverence  for  the  word  of 
God  must  needs  forbid  any  one,  while  in  the  very  act  of  in- 
terpreting its  successive  statements,  to  exhibit  as  the  true 
intent  of  any  passage,  sentiments  which  no  fair  exegesis  can 
extract  from  it. 

But  even  where  the  text  is  understood  in  its  literal  and  prU 
mary  sense,  the  avidity  for  some  thing  new,  and  a regard  for 
the  ‘itching  ear’  of  modern  auditories,  seduces  the  preacher 
into  such  a mode  of  treating  his  subject,  as  renders  the 
sermon  too  often  a mere  exercise  of  logical  or  rhetorical 
adroitness.  Where  the  aesthetics  of  sermonizing  have  been 
cultivated  with  overweening  regard,  and  the  exquisite  parti- 
tion of  the  topics  has  been  exalted  to  the  first  place,  we  see 
every  thing  sacrificed  to  ingenuity.  The  proper  basis  of 
every  discourse  is  some  pregnant  declaration  of  the  scripture. 
But  in  the  elegant  sermons  which  are  occasionally  heard,  the 
real  basis  is  an  artificial  division,  or  ‘ skeleton,’  commonly 
tripartite,  and  frequently  of  such  structure  as  to  offer  a pretty 
antithetic  jingle  of  terms,  and  at  the  same  time  to  remove 
out  of  sight  the  true  connexion  and  scope  of  the  text.  When 
this  is  the  case,  far  too  much  stress  is  laid  upon  the  division, 

vol.  x.  no.  1.  7 


50 


Expository  Preaching. 


[January 


however  ingenious.  This  abuse  has  grown  from  age  to  age. 
It  was  the  natural  consequence  of  exclusive  textual  preach- 
ing. Among  the  French  divines  it  may  be  said  to  have 
prevailed,  but  it  has  reached  its  acme  among  the  Germans; 
who  have  almost  defeated  our  object  in  these  remarks  by 
playing  the  same  tricks  of  fancy  with  long  passages.  Thus 
the  excellent  Tholuck,  in  the  ninth  of  his  second  series  of 
University  Sermons,  has  contrived  from  Acts  i.  1 — 14,  to 
produce  a division  not  merely  in  forced  antithesis,  but  actu- 
ally in  rhyme!  The  partition  being  as  follows: 

1.  Die  Statte  seines  Scheidens,  die  Statte  seines  Leidens; 

2.  Verhiillet  ist  sein  Anfang,  verhiillet  ist  sein  Ausgang; 

3.  Der  Sehluss  Ton  Seinem  JVegen  ist  fiii  die  Seinen  Segen; 

4.  Er  ist  von  uns  geschieden,  und  ist  uns  doch  Geblieben; 

5.  Er  bleibt  verhullet  den  Seinen,  bis  er  wird  klar  erscheinen. 

But  as  a discourse  is  not  made  expository  by  having  pre- 
fixed to  it  a connected  passage  of  scripture,  we  still  maintain, 
that  genuine  exposition  removes  in  great  measure  the  temp- 
tation to  these  refinements.  It  deserves  consideration  that 
we  treat  no  other  subjects  but  those  of  religion  in  this  way. 
In  all  grave  discussions  of  human  science,  all  juridical  argu- 
ments, and  all  popular  addresses,  the  logical  or  natural  par- 
tition of  the  subject  commends  itself  to  the  common  sense  of 
mankind.  Such  is  the  judgment  of  unbiassed  men  on  this 
point.  It  may  not  be  improper  here  to  cite  the  opinion  of 
Voltaire  himself,  because  through  his  sneer  we  discern  some- 
thing like  the  aspect  of  reason.  “ It  were  to  be  wished,” 
says  he,  “ that  in  banishing  from  the  pulpit  the  bad  taste 
which  degraded  it,  he  ( Bourdaloue)  had  likewise  banished 
the  custom  of  preaching  upon  a text.  Indeed,  the  toil  of 
speaking  fora  longtime  on  a quotation  of  a line  or  two,  of  la- 
bouring to  connect  a whole  discourse  with  this  line,  seems  a 
play  unbecoming  the  gravity  of  the  sacred  function.  The 
text  becomes  a species  of  motto,  or  rather  an  enigma,  which 
is  unfolded  by  the  sermon.  The  Greeks  and  Romans  had 
no  knowledge  of  this  practice.  It  arose  in  the  decline  of  let- 
ters, and  has  been  consecrated  by  time.  The  habit  of  always 
dividing  into  two  or  three  heads  subjects  which,  like  morals, 
demand  no  partition  whatever,  or  which,  like  controversy, 
demand  a partition  still  more  extensive,  is  a forced  method, 
which  P.  Bourdaloue  found  prevalent,  and  to  which  he  con- 
formed.” 

But  there  is  another  evil  incident  to  the  modern  method 
of  preaching  which  is  still  more  to  be  deprecated;  namely, 


1S38.] 


Expository  Preaching. 


51 


emptiness.  Next  to  the  want  of  truth,  the  greatest  fault  in 
a sermon  is  want  of  matter.  It  is  not  the  province  of  any 
mere  method,  as  such,  to  furnish  the  material,  but  the  ordi- 
nary mode  of  handling  scripture  in  the  pulpit  affords  great  occa- 
sion for  diffuseness,  and  has  brought  leanness  into  many  a dis- 
course. A man  of  little  thought,  it  is  true,  whether  he  preach 
from  a verse  or  a chapter,  will  necessarily  impress  the  cha- 
racter of  his  mind  upon  his  performance;  yet  the  temptation 
to  fill  up  space  with  inflated  weakness  is  far  greater  under 
the  modern  method;  and  where  this  method  is  universal  will 
overtake  such  as  are  undisciplined  in  mind.  We  conceive 
it  to  be  no  disparagement  of  the  word  of  God  to  say  that  it 
is  not  every  verse  even  of  sacred  writ  upon  which  a long 
discourse  can  be  written  without  the  admixture  of  foreign 
matter.  In  too  many  instances,  when  a striking  text  has 
been  selected,  and  an  ingenious  division  fabricated,  the 
preacher’s  mind  has  exhausted  itself.  Perhaps  we  mistake, 
but  our  conviction  is,  that  far  too  much  stress  has  been  laid 
upon  the  analyses  of  sermons.  Essential  as  they  are,  they 
are  the  mere  plotting  out  of  the  ground.  The  skeleton,  as  it 
aptly  called,  is  an  unsatisfactory  object,  where  there  is  not 
superinduced  a succession  of  living  tissues;  it  is  all-important 
to  support  the  frame,  but  by  no  means  all-sufficient,  and  they 
who  labour  on  this,  in  the  vain  hope  of  filling  up  what  re- 
mains by  extemporaneous  speaking  or  writing,  ‘ quite  mis- 
take the  scaffold  for  the  pile.’ 

We  regard  the  diffuseness  of  many  ministers,  however 
perspicuous,  as  even  worse  than  obscurity.  The  labour  of 
the  preacher’s  thought  is  too  often  intermitted  upon  the  con- 
ception of  a good  analysis.  Our  fathers  of  the  last  century 
used  to  throw  out  masses,  sometimes  rude,  and  sometimes 
fantastically  carved  and  chased,  but  always  solid  and  always 
golden;  we  their  sons  are  content  to  beat  the  bar  into  gold 
leaf,  and  too  frequently  to  fritter  this  into  minute  fragments. 
Defect  of  thought  is  a sad  incentive  to  laboured  expansion, 
when  a man  is  resolved  to  produce  matter  for  a whole  hour. 
In  such  cases,  the  effort  is  to  fill  up  the  allotted  number  of 
minutes.  Too  many  moments  of  sacred  time  are  thus  occu- 
pied in  adding  water  to  the  pure  milk  of  the  word.  The 
dilute  result  is  not  only  wanting  in  nutritive  virtue,  but  often 
nauseous.  Under  an  admirable  partition,  we  find  sermoni- 
zers  offending  grossly,  and  this  in  a two-fold  way.  One 
preacher  will  state  his  topic,  and  then,  however  plain  it  may 
be,  pertinaciously  insist  upon  rendering  it  plainer.  In  this 


52 


Expository  Preaching. 


[Jaxua  ry 


instance,  the  heads  of  discourse  may  be  likened  to  milestones 
on  a straight  and  level  highway,  from  each  of  which,  the 
traveller  is  able  to  look  forward  over  a seemingly  interminable 
tract.  Another  will,  in  like  manner,  announce  his  topic, 
and  then  revolve  around  it,  always  in  sight,  but  never  in 
proximity,  until  the  time  of  rambling  being  spent,  he  chooses 
to  return  and  repeat  his  gyrations  about  a new  centre.  There 
is  little  progress  made  by  the  haranguer,  though  his  language 
or  his  embellishment  be  unexceptionable,  qui  variare  cupit 
rem  prodigialiter  xinam.  This  paucity  of  such  matter  as 
is  germane  to  the  subject  in  hand  is  sometimes  betrayed  in 
the  attempt  to  indemnify  for  the  meagerness  of  the  argu- 
mentative part,  by  an  inordinate  addendum  in  the  shape  of 
improvement,  inference,  or  application. 

The  expository  method,  if  judiciously  intermixed  with 
the  other,  offers  a happy  corrective  to  this  fault.  Here  the 
preacher  is  furnished  with  abundance  of  matter,  all-import- 
ant, and  fertile  of  varied  thought.  He  is  placed  under  com- 
pression, and  compelled  to  exchange  his  rarity  of  matter  for 
what  is  close  and  in  the  same  proportion  weighty.  We 
could  give  no  better  recipe  for  the  cure  of  this  tympany  of 
sermonizers,  than  a course  of  expository  lectures. 

One  word  must  be  added  before  we  leave  this  copious 
topic  upon  the  avidity  with  which  both  preachers  and  hearers 
seek  for  novel  and  striking  texts.  The  most  common  and 
familiar  texts  have  become  such,  for  the  very  reason  that 
they  are  the  most  important.  It  is  unworthy  of  the  minister 
of  Jesus  Christ  to  be  always  in  search  of  fragments  which 
have  never  before  been  handled.  The  practice  militates 
against  the  systematic  and  thorough  developement  of  the 
■whole  counsel  of  God.  We  need  not  pause  a moment  to 
show  that  this  is  an  evil  that  cannot  exist  under  the  method 
which  we  are  solicitous  to  recommend. 

It  forms  no  part  of  our  plan,  in  these  remarks,  to  lay  down 
rules  for  the  conduct  of  an  expository  discourse,  though  the 
subject  is  quite  as  deserving  of  being  treated  in  detail  as  any 
other  connected  with  homiletics.  No  mistake  could  be 
more  injurious  to  the  character  of  such  exercises,  than  to 
suppose  that  they  demand  less  method  or  less  assiduity  than 
the  most  finished  sermons  of  the  ordinary  kind.  They  are 
not  to  be  used  as  a means  of  retreat  from  the  labours  of  the 
closet,  and  he  who  thus  employs  them  will  soon  find  his  pul- 
pit services  empty  and  unsuccessful.  In  the  present  state  of 
society,  when  the  public  mind,  especially  in  our  own  country, 


1838.] 


Expository  Preaching . 


53 


is  trained  by  the  discipline  of  reading  and  hearing  the  highest 
specimens  of  forensic  and  deliberative  eloquence,  it  is  vain 
to  expect  that  any  congregation  can  long  be  interested  in 
unpremeditated  addresses.  We  may  apply  to  this  whole' 
subject  the  words  of  our  Directory  for  Worship:  “The  me- 
thod of  preaching  requires  much  study,  meditation,  and 
prayer.  Ministers  ought,  in  general,  to  prepare  their  sermons 
with  care;  and  not  to  indulge  themselves  in  loose,  extempo- 
rary harangues;  nor  to  serve  God  with  that  which  cost  them 
nought.”*  We  have  met  with  no  instance  in  which  perma- 
nent usefulness  has  followed  the  practice  of  delivering  unstu- 
died sermons.  The  preacher  who  attempts  this  is  sure  to 
fall  into  empty  declamation,  objurgatory  invective,  or  tedious 
repetition.  Undigested  discourses  are  commonly  of  tiresome 
length,  and  proportionate  dulness.  Wherever  we  hear  fre- 
quent complaints  of  a preacher’s  prolixity  we  assure  our- 
selves that  he  leaves  much  of  the  filling  up  of  his  outline  to 
the  hour  of  actual  delivery.  Without  being  himself  aware 
of  it,  such  a preacher  falls  into  a routine  of  topics  and  ex- 
pressions, and  is  perpetually  repeating  himself,  and  becoming 
more  and  more  uninteresting  to  his  charge;  while,  at  the 
same  time,  he  is  perhaps  wondering  at  the  diminution  of  his 
hearers,  and  attributing  his  want  of  success  to  any  cause  but 
one  within  himself.  The  assiduous  study  of  the  bible,  with 
direct  reference  to  the  services  of  the  pulpit,  is  indispensably 
necessary,  whatever  species  of  preaching  may  be  adopted. 

We  plead,  at  present,  for  no  more  than  a discreet  admix- 
ture of  biblical  exposition  with  the  other  methods  of  dis- 
course. In  entering  upon  such  a course,  it  is  not  necessary 
that  the  minister  should  introduce  his  first  experiments  into 
the  principal  service  of  the  Lord’s  day:  he  might  make  trial 
of  his  gifts  in  less  frequented  meetings,  or  in  some  more  fa- 
miliar circle  called  together  for  this  special  purpose.  And 
even  where  the  expository  method  is  exclusively  adopted,  as 
some  may  see  cause  to  do,  the  pastor  is  to  beware  of  that  ex- 
treme which  would  always  present  very  long  passages.  The 
expository  plan,  wisely  conducted,  may  be  said  to  include 
the  other.  Where,  in  due  course,  a verse,  or  even  a part  of 
a verse  occurs,  so  important  in  its  relations  and  so  rich  in 
matter  as  to  claim  a more  extended  elucidation,  it  should  be 
taken  singly,  and  be  made  the  basis  of  a whole  sermon,  or 
even  more. 


Chap.  vi.  $ 3, 


54 


Expository  Preetching. 


[January 


As  a model  of  familiar  exposition  we  would  cite  the  Lec- 
tures of  Archbishop  Leighton  on  the  First  Epistle  of  Peter. 
The  great  excellency  of  these  is  their  heavenly  unction, 
which  led  Dr.  Doddridge  to  say  that  he  never  read  a page  of 
Leighton  without  experiencing  an  elevation  of  his  religious 
feelings.  “ More  faith  and  more  grace,”  says  Cecil,”  would 
make  us  better  preachers,  for  out  of  the  abundance  of  the 
heart  the  mouth  speaketh.  Chrysostom’s  was  the  right 
method.  Leighton’s  Lectures  on  Peter  approach  very  near 
to  this  method.” — “ Our  method  of  preaching,”  says  the 
same  writer,  “ is  not  that  by  which  Christianity  was  propa- 
gated: yet  the  genius  of  Christianity  is  not  changed.  There 
was  nothing  in  the  primitive  method  set  or  formal.  The 
primitive  bishop  stood  up,  and  read  the  gospel,  or  some  other 
portion  of  scripture,  and  pressed  on  the  hearers  with  great 
earnestness  and  affection,  a few  plain  and  forcible  truths, 
evidently  resulting  from  that  portion  of  the  divine  word:  we 
take  a text,  and  make  an  oration.  Edification  was  then  the 
object  of  both  speaker  and  hearers;  and  while  this  continues 
to  be  the  object,  no  better  method  can  be  found.”* 

Such  a mode  of  preaching  is  less  adapted  than  its  opposite 
to  make  the  speaker  a separate  object  of  regard,  and  might 
be  selected  by  many  on  this  very  account.  It  is  now  some 
years  since  we  enjoyed  the  privilege  of  listening  to  the  late 
pious  and  eloquent  Summerfield,  the  charm  of  whose  brilliant 
and  pathetic  discourses  will  never  be  forgotten  by  those  who 
heard  them.  After  having,  on  a certain  occasion,  delivered 
a deeply  impressive  sermon  on  Isaiah  vi.  1 — 6,  he  remarked 
to  the  writer  of  these  pages,  that,  in  consequence  of  having 
been  pursued  by  multitudes  of  applauding  hearers,  he  had 
been  lead  to  exercise  himself  more  in  the  way  of  simple  ex- 
position, as  that  which  most  threw  the  preacher  himself  into 
the  shade,  and  most  illustriously  displayed  the  pure  truth  of 
the  Word. 

The  same  idea  was  expressed  by  the  late  Dr.  Mason,  in 
circumstances  which  no  doubt  drew  from  him  his  sincerest 
convictions  and  most  affectionate  counsels.  The  words  are 
found  in  a sermon  preached  in  Murray  Street  Church,  De- 
cember 2,  1821,  on  the  occasion  of  resigning  the  charge  of 
his  congregation;  and  we  earnestly  recommend  to  every 
reader  this  testimony  of  one  who,  it  is  well  known,  was  emi- 
nently gifted  in  the  very  exercise  which  he  applauds. 


* Cecil’s  Works,  vol.  iii.  p.  312. 


1838.] 


Expositoi'y  Preaching. 


55 


In  suggesting  to  his  late  charge  the  principles  upon  which 
they  should  select  a pastor,  he  says : “ Do  not  choose  a man 
who  always  preaches  upon  insulated  texts.  I care  not  how 
powerful  or  eloquent  he  may  be  in  handling  them.  The 
effect  of  his  power  and  eloquence  will  be,  to  banish  a taste 
for  the  word  of  God,  and  to  substitute  the  preacher  in  its 
place.  You  have  been  accustomed  to  hear  that  word  preached 
to  you  in  its  connexion.  Never  permit  that  practice  to  drop. 
Foreign  churches  call  it  lecturing;  and  when  done  with  dis- 
cretion, I can  assure  you  that,  while  it  is  of  all  exercises  the 
most  difficult  for  the  preacher,  it  is,  in  the  same  proportion, 
the  most  profitable  for  you.  It  has  this  peculiar  advantage, 
that  in  going  through  a book  of  scripture,  it  spreads  out  be- 
fore you  all  sorts  of  character,  and  all  forms  of  opinion;  and 
gives  the  preacher  an  opportunity  of  striking  every  kind  of 
evil  and  of  error,  without  subjecting  himself  to  the  invidious 
suspicion  of  aiming  his  discourses  at  individuals.”* 

With  these  remarks  we  may  safely  leave  the  subject,  com- 
mending it  to  the  careful  and  impartial  investigations  of  all 
who  are  interested  in  the  propagation  of  divine  truth,  and 
particularly  to  ministers  of  the  gospel,  who,  of  all  men  living, 
should  be  most  solicitous  to  direct  their  powers  in  such 
channels  as  to  produce  the  highest  effect. 


Art.  IV. — Incidents  of  Travel  in  Egypt , Jlrahia  Petr  sea, 
and  the  Holy  Land.  By  an  American,  with  a map  and 
engravings.  In  two  volumes.  Second  edition:  Harper 
& Brothers,  N.  Y.  1837. 

It  has  become  very  customary  for  young  Americans  to 
take  the  tour  of  Europe;  but  few  of  them  hitherto,  have  ven- 
tured far  to  the  East,  except  our  enterprizing  merchants. 
The  writer  of  these  volumes  appears  to  possess,  in  a high  de- 
gree, the  qualifications  of  a successful  traveller.  His  curiosity 
is  unbounded.  His  intrepidity  is  such  as  to  be  intimidated 
by  no  dangers,  and  turned  aside  from  his  purpose  by  no  com- 
mon obstacles.  He  seems  also  to  possess  the  power  of  con- 
ciliating those  with  whom  it  is  important  for  the  traveller  to 
be  on  good  terms.  He  appears  to  have  travelled  extensively 

* Mason’s  Works,  vol.  L p.  366. 


56 


Incidents  of  Travel  in  Egypt,  [January 


in  Europe  and  America,  before  he  commenced  the  tour,  the 
incidents  of  which  are  here  described.  And  he  does  not  de- 
tain his  reader  with  any  preliminary  dissertations,  or  tedious 
details  respecting  his  motives  for  undertaking  this  tour,  and 
preparations  before  setting  out;  but  hurries  him  at  once,  and 
somewhat  abruptly,  into  the  narrative.  The  style  of  the  au- 
thor is  not  elaborate,  not  at  all  ambitious;  but  he  expresses 
himself  as  simply,  and  in  as  few  words  as  possible.  But  some- 
how his  descriptions  of  the  scenes  visited  have  the  effect  of 
presenting  them  to  our  imagination  in  a very  vivid  manner. 
The  reader  must  not  expect  to  find  a scientific  tour  in  these 
volumes.  The  author  disclaims  every  thing  of  the  kind. 
His  object  evidently  was  not  to  enrich  botany  or  mineralogy 
with  new  species:  and  although  he  seems  to  have  a taste  for 
architecture,  and  took  every  opportunity  of  visiting  the 
splendid  antiquities  of  Egypt  and  Arabia;  yet  he  examines 
nothing  with  the  eye  of  an  artist.  He  simply  gives  the  im- 
pression made  on  his  own  mind  by  the  objects  before  him. 
And  we  confess  that  a traveller  of  this  description  suits  us. 
He  gives  us  very  exactly  the  impression  which  we  should 
receive  were  we  on  the  spot.  In  one  respect,  however,  we 
cannot  express  an  entire  satisfaction  with  our  American  tourist. 
He  is  too  fond  of  the  ludicrous:  and  often  employs  pages  to 
describe  a scene  of  this  kind,  which  might  have  been  des- 
patched in  one  or  two  sentences.  No  doubt  this  very  thing 
will  be  a strong  recommendation  for  the  book  to  many  read- 
ers; but  we  are  soon  sated  with  this  frothy  nutriment. 

When  we  began  to  read  these  volumes  we  strongly  sus- 
pected, from  the  manifest  levity  of  the  author,  that  we  should 
have,  after  a while,  a spice  of  irreligion;  but  in  this  we  have 
been  happily  disappointed.  He  not  only  shows,  every  where, 
his  unwavering  conviction  of  the  truth  of  the  Christian  reli- 
gion, but  is  evidently  familiar  with  the  holy  scriptures,  and 
has  done  more  to  illustrate  the  sacred  volume,  than  any  tra- 
veller who  has  recently  visited  the  east.  It  is  solely  on  this 
account  that  we  have  resolved  to  give  an  extended  notice  of 
these  volumes,  in  our  periodical,  which  is  devoted  almost 
entirely  to  biblicla  subjects.  Our  attention,  therefore,  will 
be  principally  directed  to  those  things  in  these  volumes 
which  cast  light  on  the  sacred  history,  or  serve  to  elucidate 
the  prophecies  of  scripture. 

There  is  nothing  in  our  author’s  description  of  the  city  of 
Alexandria,  which  need  detain  us  a moment.  Indeed,  he 
was  hurried  away  from  the  place,  before  he  had  time  to  enter 


1838]  Arabia  Petrsea  and  the  Holy  Land. 


57 


upon  a minute  examination  of  the  curiosities  and  antiquities 
of  the  place.  When  he  arrived  at  the  Nile,  he  felt  that  he 
stood  upon  ancient  and  sacred  ground. 

“At  about  eight  o’clock  next  morning  we  were  standing  on  the  banks  of  the 
Nile,  the  eternal  river,  the  river  of  Egypt,  recalling  the  days  of  Pharaoh  and  Mo- 
ses ; from  the  earliest  period  of  recorded  time  watering  and  fertilizing  a narrow 
strip  of  land  in  the  middle  of  a sandy  desert,  rolling  its  solitary  way  more  than  a 
thousand  miles  without  receiving  a single  tributary  stream ; the  river  which  the 
Egyptians  worshipped  and  the  Arabs  loved,  and  which,  as  the  Mussulmans  say, 
if  Mohammed  had  tasted,  ‘ he  would  have  prayed  heaven  for  terrestial  immor- 
tality, that  he  might  continue  to  enjoy  it  forever.’  ” 

Rich  as  is  the  country  of  Egypt,  especially  on  the  banks 
of  the  Nile,  nothing  can  be  conceived  more  wretched  than 
the  condition  of  the  inhabitants.  Christianity,  which  has 
proved  a blessing,  and  the  means  of  civilization  to  every 
country  where  it  has  been  received,  has  long  been  nearly 
banished  from  Egypt,  and  Mohammedanism,  which  has 
blighted  the  fairest  portions  of  the  globe,  has  full  sway  here. 
At  Old  Cairo  our  tourist  saw  a few  miserable  Copts,  the  de- 
scendants of  the  ancient  inhabitants  of  Egypt,  who  have  the 
charge  of  a church  and  grotto, where,  as  tradition  reports,  Mary 
and  the  infant  Saviour  found  a refuge,  when  they  fled  from  Ju- 
dea. u The  grotto,  w'hich  is  guarded  with  pious  care  by  the 
Coptic  priest,  is  a small  excavation,  the  natural  surface  covered 
with  smooth  tiles:  it  is  hardly  large  enough  to  allow  one  per- 
son to  crawl  in  and  sit  upright.  Itis  very  doubtful  whether  this 
place  was  ever  the  refuge  of  the  virgin;  but  the  craft  or  sim- 
plicity of  the  priests  sustains  the  tradition;  and  a half  dozen 
Coptic  women  with  their  faces  covered  and  their  long  blue 
dresses,  followed  me  down  into  the  vault,  and  kneeled  before 
the  door  of  the  grotto,  with  a devotion  which  showed  at  least 
that  they  believed  the  tale.” 

The  predictions  of  Jehovah  respecting  the  desolations  of 
Egypt  have  been  signally  accomplished  as  it  relates  to  the 
character  of  the  inhabitants,  and  the  nature  of  their  govern- 
ment. It  was  foretold  by  Ezekiel,  that  it  “ should  be  a base 
kingdom;  the  basest  of  kingdoms;  neither  shall  it  exalt  itself 
any  more  above  the  nations;  for  I will  diminish  them  that  they 
shall  no  more  rule  over  the  nations.”  And  again,  “ 1 will  sell 
the  land  of  Egypt  into  the  hand  of  the  wicked,  and  I will  make 
the  land  waste,  and  all  that  is  therein  by  the  hand  of  strangers, 
and  there  shall  be  no  more  a prince  of  the  land  of  Egypt.” 
But  by  the  concurrent  report  of  all  travellers,  it  appears,  that 
the  threatened  desolation  respected  the  condition  of  the  very 

VOL.  x.  no.  1.  8 


58 


Incidents  of  Travel  in  Egypt,  [January 


land,  as  well  as  the  condition  of  the  inhabitants.  The  sand 
of  the  desert  has  been  making  inroads  on  the  fertile  valley  of 
the  Nile,  every  year  for  ages,  until  now  it  has  entirely  covered 
the  sites  of  some  of  the  most  famous  cities,  and  has  so  encroach- 
ed on  the  suburbs  of  Cairo,  “the  mother  of  the  world,”  that 
according  to  the  testimony  of  this  author,  “ The  sands  of  the 
desert  approach  it  on  every  side  ; and  every  gate,  except  that 
of  Boulac,  opens  to  a sandy  waste.  Passing  out  by  victory 
gate,  the  contrast  between  light  and  darkness  is  not  greater 
than  between  the  crowded  streets  and  the  stillness  of  the  de- 
sert, separated  from  them  only  by  a wall.” 

One  cannot  but  be  filled  with  melancholy  reflections  on 
the  vanity  of  all  human  greatness,  when  he  contemplates  the 
present  desolation  of  cities,  once  the  wonder  of  the  world. 
Our  traveller  rode  four  miles  from  Cairo,  to  the  site  of  the 
ancient  Heliopolis,  on  the  borders  of  the  rich  land  of  Goshen. 
“The  geographer  Strabo  visited  these  ruins  thirty  years  be- 
fore Christ,  and  describes  them  almost  exactly  as  we  see  them 
now.  A great  temple  of  the  sun  once  stood  here.  Herodo- 
tus and  Plato  studied  philosophy  in  the  schools  of  Heliopolis; 
a barbarous  Persian  overturned  her  temples;  a fanatic  Ara- 
bian burnt  her  books;  and  a single  obelisk  standing  sixty- 
seven  feet  high,  in  a field  plowed  and  cultivated  to  its  very 
base,  stands,  a melancholy  monument  of  former  greatness, 
and  eternal  ruin.” 

The  only  works  of  man  which  have  been  able  to  stand 
against  the  ravages  of  all-devouring  time,  are  the  pyramids, 
tbe  origin  of  which  has  hitherto  baffled  all  inquiries.  But 
even  on  these  the  desolating  sands  of  the  desert  are  making 
encroachments  on  these  imperishable  structures.  The  largest 
pyramid  is  described  by  our  author  as  about  eight  hundred 
feet  square,  and  covering  eleven  acres  of  ground;  and  accord- 
ing to  the  last  measurement  four  hundred  and  sixty-one  feet 
high;  and  is  supposed  to  contain  six  millions  of  cubic  feet  of 
stone.  “The  four  angles  stand  exactly  in  the  four  points  of 
the  compass.  The  entrance  is  on  the  north  side.  The  sands 
of  the  desert  have  encroached  upon  it,  and  with  the  fallen 
stones  and  rubbish  have  buried  it  to  the  sixteenth  step.” 

The  celebrated  sphinx,  probably  as  old,  and  hardly  inferior 
to  the  pyramids  in  interest,  is  so  covered  with  sand,  that  it 
is  difficult  to  realize  the  bulk  of  this  gigantic  monument. 

The  preparations  of  our  traveller  for  ascending  the  Nile 
will  be  amusing  to  our  readers,  and,  therefore,  we  give  an 
extract. 


1838.]  Arabia  Patrsea,  and  the  Holy  Land. 


59 


“ On  the  first  of  January  I commenced  my  journey  up  the  Nile.  My  boat 
was  small,  for  greater  convenience  in  rowing  and  towing.  She  was,  however, 
about  forty  feet  long,  with  two  fine  latteen  sails,  and  manned  by  eight  men,  a 
rais  or  captain,  and  a governor  or  pilot.  This  was  to  be  my  home  from  Cairo 
to  the  cataracts,  or  as  long  as  I remained  on  the  river.  There  was  not  a place 
where  a traveller  could  sleep,  and  I could  not  expect  to  eat  a meal  or  pass  a night 
except  on  board ; consequently,  I was  obliged  to  provide  myself  at  Cairo  with  all 
things  necessary  for  the  whole  voyage.  My  outfit  was  not  very  extravagant. 
It  consisted,  as  near  as  I can  recollect,  of  two  tin  cups,  two  pairs  of  knives  and 
forks,  four  plates,  cofifee,  tea,  sugar,  rice,  maccaroni,  and  a few  dozen  of  claret. 
My  bed-room  furniture  consisted  of  a mattress  and  coverlet,  which  in  the  day- 
time were  tucked  up  so  as  to  make  a divan.  Over  the  head  of  my  bed  were  my 
gun  and  pistols,  and  at  the  foot  was  a little  swinging  shelf,  containing  my  Li- 
brary— which  consisted  of  the  Modern  Traveller  in  Egypt,  Yolney’s  Travels, 
and  an  Italian  Grammar  and  Dictionary.  My  only  companion  was  my  servant ; 
and  as  he  is  about  to  be  somewhat  intimate  with  me,  I take  the  liberty  of  intro- 
ducing him  to  the  reader.  Paollo  Nuozzo,  or,  more  familiarly,  Paul,  was  a 
Maltese.  I had  met  him  at  Constantinople  travelling  with  two  of  my  country- 
men ; and  though  they  did  not  seem  to  like  him  much,  I was  very  well  pleased 
with  him,  and  thought  myself  quite  fortunate,  on  my  arrival  at  Malta,  to  find 
him  disengaged.  He  was  a man  about  thirty  five  years  old ; stout,  square  built, 
intelligent ; a passionate  admirer  of  ruins,  particularly  the  ruins  of  the  Nile ; 
honest  and  faithful  as  the  sun,  and  one  of  the  greatest  cowards  that  luminary 
ever  shone  upon.  He  called  himself  my  dragoman,  and,  I remember,  wrote 
himself  such  in  the  convent  at  Mount  Sinai  and  the  temple  at  Petra,  though  he 
promised  to  make  himself  generally  useful,  and  was  my  only  servant  during  my 
whole  tour.  He  spoke  French,  Italian,  Maltese,  Greek,  Turkish,  and  Arabic, 
but  could  not  read  any  one  of  these  languages.  He  had  lived  several  years  in 
Cairo,  and  had  travelled  on  the  Nile  before,  and  understood  all  the  little  arrange* 
ments  necessary  for  the  voyage.” 

We  pass  over  the  incidents  of  travel  which  occurred  in 
sailing  up  the  Nile,  until  our  tourist  came  to  Ghizeh,  from 
which  place  he  crossed  over  the  river  to  Dendera. 

“ The  temple  of  Dendera,”  says  our  author,  “ is  one  of 
the  finest  specimens  of  the  arts  in  Egypt,  and  the  best  pre- 
served of  any  on  the  Nile.  It  stands  about  a mile  from  the 
river,  on  the  edge  of  the  desert,  and,  coming  up,  may  be  seen 
at  a great  distance.” — “ I shall  not  attempt  any  description 
of  this  beautiful  temple;  its  great  dimensions,  its  magnificent 
propylon  or  gateway,  portico,  and  columns;  the  sculptured 
figures  on  the  walls;  the  spirit  of  the  devices  and  their  admi- 
rable execution;  the  winged  globe  and  the  sacred  vulture, 
the  hawk,  and  the  Ibis,  Isis,  Osiris,  and  Horus,  gods,  god- 
desses, priests,  and  women;  harps,  altars,  and  people  clap- 
ping their  hands,  and  the  whole  interior  covered  with  hiero- 
glyphics and  paintings,  in  some  places,  after  a lapse  of  more 
than  two  thousand  years,  in  colours  fresh  as  if  but  the  work 
of  yesterday.”  • 

“ It  was  the  first  temple  I had  seen  in  Egypt ; and  although  I ought  not  per- 
haps to  say  so,  I was  disappointed.  I found  it  beautiful,  far  more  beautiful  than 


60 


Incidents  of  Travel  in  Egypt , [January 


I expected ; but,  look  at  it  as  I would,  wander  arouud  it  as  I would,  the  ruins  of 
the  Acropolis  at  Athens  rose  before  me  ; the  severe  and  stately  form  of  the  Par- 
thenon, the  beautiful  fragment  of  the  temple  of  Minerva,  and  the  rich  Corinthian 
columns  of  the  temple  of  Jupiter,  came  upon  me  with  a clearness  and  vividness 
I could  not  have  conceived.  The  temple  is  more  than  half  buried  in  the  sand. 
For  many  years  it  has  formed  the  nucleus  of  a village.  The  Arabs  have  built 
their  huts  within  and  around  it,  range  upon  range,  until  they  reached  and  almost 
covered  the  tops  of  the  temple.  Last  year,  for  what  cause  I know  not,  they  left 
their  huts  in  a body,  and  the  village,  which  for  many  years  had  existed  there,  is 
now  entirely  deserted.  The  ruined  huts  still  remain  around  the  columns  and 
against  the  broken  walls.  On  the  very  top  is  a chamber,  beautifully  sculptured, 
and  formed  for  other  uses,  now  blackened  with  smoke,  and  the  polished  floors 
strewed  with  fragments  of  pottery  and  culinary  vessels. 

“Nor  is  this  the  worst  affliction  of  the  traveller  at  Dendera,  He  sees  there 
other  ruins,  more  lamentable  than  the  encroachments  of  the  desert  and  the 
burial  in  the  sand,  worse  than  the  building  and  ruin  of  successive  Arab  vil- 
lages ; he  sees  wanton  destruction  by  the  barbarous  hand  of  man.  The  beau- 
tiful columns,  upon  which  the  skilful  and  industrious  Egyptian  artist  had  la- 
boured with  his  chisel  for  months,  and  perhaps  for  years,  which  were  then  looked 
upon  with  religious  reverence,  and  ever  since  with  admiration,  have  been  dashed 
into  a thousand  pieces,  to  build  bridges  and  forts  for  the  great  modern  reformer.” 

Near  the  cataracts  of  the  Nile  is  the  beautiful  island  of 
Philoe,  on  which  are  the  ruins  of  a very  splendid  temple, 
of  which  the  author  gives  the  following  brief  description. 

“ The  temple  of  Philoe  is  a magnificent  ruin,  four  hundred  and  thirty-five 
feet  in  length,  and  one  hundred  and  five  in  width.  It  stands  at  the  south-west 
corner  of  the  island,  close  upon  the  bank  of  the  river,  and  the  approach  to  it  is 
by  a grand  colonade,  extending  two  hundred  and  forty  feet  along  the  edge  of  the 
river  to  the  grand  propylon.  The  propylon  is  nearly  a hundred  feet  long,  and 
rises  on  each  side  the  gateway  in  two  lofty  towers,  in  the  form  of  a truncated 
pyramid.  The  front  is  decorated  with  sculpture  and  hieroglyphics ; on  each 
side  a figure  of  Isis,  twenty  feet  high,  with  the  moon  over  her  head,  and  near  the 
front  formerly  stood  two  obelisks  and  two  sphinxes,  the  pedestals  and  ruins  of 
which  still  remain.  The  body  of  the  temple  contains  eleven  chambers,  covered 
with  sculpture  and  hieroglyphics,  the  figures  teinted  in  the  most  lively  colours, 
and  the  ceiling  painted  azure  and  studded  with  stars.” 

From  the  cataracts  our  tourist  began  to  descend  the  river, 
having  proceeded  as  far  to  the  south  as  was  expedient.  The 
only  place  described,  worthy  of  notice,  before  coming  to 
Thebes,  was  Edfou,  which  lies  a mile  from  the  bank  of  the 
river.  “ The  town,  as  usual,  contained  mud  houses,  many 
of  them  in  ruins,  a mosque,  a bath,  bazars,  the  usual  apology 
for  a palace,  and  more  than  the  usual  quantity  of  ferocious 
dogs;  and  at  one  corner  of  this  miserable  place  stands  one  of 
the  magnificent  temples  of  the  Nile.  The  propylon,  its  lofty 
proportions  enlarged  by  the  light  of  the  moon,  was  the  most 
grand  and  imposing  portal  I saw  in  Egypt.  From  a base  of 
nearly  one  hundred  feet  in  length,  and  thirty  in  breadth,  it 
rises  on  each  side  of  the  gate,  in  the  form  of  a truncated  py- 
ramid, to  the  height  of  a hundred  feet,  gradually  narrow- 


1838.]  Arabia  Patrxa  and  the  Holy  Land. 


61 


ing,  till  at  the  top  it  measures  seventy-five  feet  in  length, 
and  eighteen  in  breadth.  Judge  then  what  was  the  temple 
to  which  this  formed  merely  the  entrance;  and  this  was  far 
from  being  one  of  the  large  temples  of  Egypt.  It  measured, 
however,  four  hundred  and  forty  feet  in  length,  and  two 
hundred  and  twenty  in  breadth,  about  equal  to  the  whole 
space  occupied  by  St.  Paul’s  church-yard.  Its  dromos,  pro- 
naos,  columns,  and  capitals,  all  correspond,  and  enclosing  it  is 
a high  wall  still  in  a state  of  perfect  preservation.” 

Our  traveller,  bent  on  seeing  every  thing  worthy  of  ob- 
servation, formed  the  purpose  of  penetrating  the  desert,  until 
he  reached  the  great  Oasis.  Having  provided  himself  with 
a caravan  of  six  camels  and  their  drivers;  and  having  engaged 
a guide,  who  was  to  meet  them  at  a Christian  convent  situated 
in  the  entrance  of  the  desert.  To  this  place  he  came,  and  to 
his  great  chagrin  and  disappointment  was  refused  admittance; 
and  began  to  pour  forth  his  reproaches  against  the  only  men 
who  bore  the  Christian  name  in  that  region.  But  in  the 
night,  the  priests,  who  had  been  absent  at  a village  in  the 
neighbourhood,  returned  and  received  him  kindly,  and  treat- 
ed him  courteously.  Upon  inpuiry  of  the  presiding  priest, 
he  found  that  the  number  of  Christians  in  that  region  was 
small,  and  rather  decreasing;  that  it  was  a thing  unknown  for 
a Mohammedan  to  become  a Christian;  but  that  there  were 
instances  of  Christians  turning  to  be  Mohammedans.  The 
priest,  however,  though  apparently  devout,  appeared  to  be  a 
very  iguorant  man. 

Our  traveller,  by  lying  in  a damp  room,  where  he  was  ex- 
posed to  a current  of  air,  felt  himself,  in  the  morning,  much 
disordered,  and,  experiencing  the  return  of  an  old  complaint, 
he  found  it  necessary  to  relinquish  his  visit  to  the  oasis  of 
Siwah,  and  to  return  to  Thebes. 

On  the  last  day  of  his  descent  of  the  Nile,  our  traveller 
visited  the  ruins  of,  perhaps,  the  greatest  city,  which  ever 
flourished  in  Egypt,  so  renowned  for  its  great  cities.  So 
complete  is  the  desolation  that  antiquarians  have  disputed 
whether  there  is  really  a single  monument  to  show  where  the 
great  Memphis  stood;  but  the  weight  of  authority  is  in  favour 
of  the  site  occupied  by  the  little  Arab  village  of  Metrahenny. 

“This  village  stands  about  four  miles  from  the  river;  and 
the  traveller  might  pass  through  it  and  around  it,  without 
ever  dreaming  that  it  had  once  been  the  site  of  a mighty 
city.  The  only  passage  in  the  bible,  in  which  this  city  is 
mentioned  by  the  name  of  Memphis,  is  Hosea  ix.  6,  “ Egypt 


62 


Incidents  of  Travel  in  Egypt,  [January 

shall  gather  them  up.  Memphis  shall  bury  them.”  The 
author  inferred  from  this  expression,  that  there  must  be  here 
“ some  allusion  to  the  manner  in  which  the  dead  were  buried 
at  Memphis,  or  to  a cemetery  or  tombs  different  from  those 
of  other  cities.  It  seems  almost  impossible  to  believe,  that  a 
city  having  for  its  burying  place,  the  immense  tombs  and 
pyramids  which  even  yet,  for  many  miles,  skirt  the  borders 
of  the  desert,  can  ever  have  stood  upon  the  site  of  this  mise- 
rable village;  but  the  evidence  is  irresistible.” 

He  represents  this  plain,  however,  as  being  one  of  the  rich- 
est on  the  Nile,  “ and  herds  of  cattle  are  still  seen  grazing 
upon  it,  as  in  the  days  of  the  Pharaohs.  The  pyramids  of 
Sacchara  stand  on  the  edge  of  the  desert,  a little  south  of  the 
site  of  Memphis.”  Concerning  which  he  remarks,  “If  it 
was  not  for  their  mightier  neighbours,  these  pyramids,  which 
are  comparatively  seldom  honoured  with  a visit,  would  alone 
be  deemed  worthy  of  a pilgrimage  to  Egypt.  The  first  to 
which  we  came  is  about  350  feet  high  and  700  feet  square  at 
its  base. 

After  spending  two  months  in  Egpvt,  and  almost  the  whole 
of  it  on  the  Nile,  our  tourist  returned  to  Cairo,  and  immedi- 
ately began  to  make  preparation  for  a journey  through  the 
wilderness  to  Mount  Sinai,  and  thence  to  the  Holy  Land. 
His  reflections  upon  Egypt  when  about  to  leave  it,  are  solemn 
as  well  as  just 

“ It  is  now  more  than  three  thousand  years,  since  the  curse 
went  forth  against  the  land — Egypt.  The  Assyrian,  the 
Persian,  the  Greek,  the  Roman,  the  Arabian,  the  Georgian, 
the  Circassian,  and  the  Ottoman  Turk  have  successively  trod- 
den it  down,  and  trampled  upon  it.  For  thirty  centuries  the 
foot  of  a stranger  has  been  upon  the  necks  of  her  inhabitants; 
and  in  bidding  farewell  to  this  once  favoured  land,  now  lying 
in  the  most  abject  degradation  and  misery,  groaning  under 
the  iron  rod  of  a tyrant  and  a stranger,  I cannot  help  recur- 
ring to  the  inspired  words,  the  doom  of  prophecy,  “ It  shall 
be  the  basest  of  kingdoms;  neither  shall  it  exalt  itself  any 
more  among  the  nations;  and  there  shall  be  no  more  a prince 
of  the  land  of  Egypt.” 

Our  American  traveller  having  formed  his  plan  of  a jour- 
ney through  the  desert  of  Arabia,  secured  the  guidance  and 
protection  of  a sheik  of  one  of  the  Bedouin  tribes  w>ho  dwell 
in  the  wilderness  through  which  he  wished  to  pass.  This 
was  the  sheik  of  Akaba,  who  had  come  to  Cairo  to  escort  the 
annual  caravan  from  that  city,  on  their  pilgrimage  to  Mecca. 


63 


1838.]  Arabia  Petrsea  and  the  Holy  Land. 

These  tribes  of  the  desert  are  so  far  from  being  under  the 
dominion  of  the  pacha  of  Egypt,  that  unless  he  sent  for  some 
of  their  chiefs  to  protect  the  caravans,  they  would  be  sure  to 
rob  them.  This  wily  Arabian,  accustomed  to  make  the  most 
out  of  European  travellers,  while  he  promised  the  most  per- 
fect protection,  could  not  be  induced  to  name  any  sum  which 
would  be  satisfactory  to  him  for  conducting  our  traveller  to 
Gaza.  The  caravan  which  was  now  about  to  set  off  for 
Mecca,  “ consisted  of  more  than  30,000  pilgrims,  who  had 
come  from  the  shores  of  the  Caspian,  the  extremities  of 
Persia,  and  the  confines  of  Africa;  and  having  assembled, 
according  to  usage  for  hundreds  of  years,  at  Cairo,  as  a cen- 
tral point,  the  whole  mass  was  getting  in  motion  for  a pilgrim- 
age of  fifty  days,  through  dreary  sands,  to  the  tomb  of  the 
prophet.”*  These  30,000  people,  with  probably  20,000 
camels  and  dromedaries,  men,  women,  and  children,  beasts 
and  baggage  were  all  commingled  in  a confused  mass,  that 
seemed  hopelessly  inextricable.  Some  had  not  yet  struck 
their  tents,  some  were  making  coffee,  some  smoking,  some 
cooking,  some  eating,  many  shouting  and  cursing,  others  on 
their  knees  praying,  and  others  again,  hurrying  on  to  join  the 
long  moving  stream  that  already  extended  several  miles  into 
the  desert.” 

Before  leaving  Cairo,  our  traveller  had  an  opportunity  of 
seeing  the  punishment  of  the  bastinado  inflicted  on  a poor 
Arab;  and  as  some  of  our  readers  may  not  have  a very  dis- 
tinct conception  of  this  dreadful  means  of  torture,  we  will 
give  the  substance  of  the  description.  After  the  governor 
had  given  sentence  against  the  culprit,  he  laid  himself  down 
upon  his  face,  a space  was  immediately  cleared  around;  a 
man  on  each  side  took  him  by  the  hand,  and  stretching  out 
his  arms,  kneeled  upon  and  held  them  down,  while  another 
seated  himself  across  his  neck  and  shoulders.  Thus  nailed 
to  the  ground,  the  poor  fellow,  knowing  that  there  was  na 
chance  of  escape,  threw  up  his  feet  from  the  knee  joint,  so  as 
present  the  soles  in  a horizontal  position.  Two  men  came 
forward  with  a pair  of  long  stout  bars  of  wood,  attached  to- 
gether by  a cord,  between  which  they  placed  the  feet,  draw- 
ing them  together  with  the  cord  so  as  to  fix  them  in  their 
horizontal  position,  and  leave  the  whole  flat  surface  exposed 


* The  notion  that  the  tomb  of  Mohammed  is  situated  at  Mecca,  instead  of  Me- 
dina, has  heen  widely  extended ; and  the  fable  about  his  coffin  being  suspended 
in  the  air  by  the  power  of  magnetism,  in  the  great  mosque  at  Mecca,  was  for  a. 
long  time  believed  in  Europe. 


64 


Incidents  of  Travel  in  Egypt,  [January 


to  the  full  force  of  the  blow.  In  the  mean  time,  two  strong 
Turks  were  standing  ready,  one  at  each  side,  armed  with 
long  whips,  much  resembling  our  common  cowskin,  but 
longer  and  thicker,  and  made  of  the  tough  hide  of  the  hippo- 
potamus. When  the  first  blow  fell  upon  the  naked  feet,  the 
convulsive  agonies  and  piercing  shrieks  of  the  miserable  suf- 
ferer were  dreadful.  “ I have  heard,”  says  the  narrator, 
“ men  cry  out  in  agony  when  the  sea  was  raging,  and  the 
drowning  man,  rising  for  the  last  time  upon  the  mountain 
waves,  turned  his  imploring  arms  towards  us,  and  with  his 
dying  breath  called  in  vain  for  help;  but  I never  heard  such 
heart-rending  sounds  as  those  from  the  poor  bastinadoed 
wretch  before  me.”  When  the  punishment  was  ended,  “ the 
poor  scourged  wretch  was  silent;  he  had  found  relief  in  hap- 
py insensibility.  I cast  one  look  upon  the  senseless  body, 
and  saw  the  feet  laid  open  in  gashes,  and  the  blood  streaming 
down  the  legs.  At  that  moment  the  bars  were  taken  away, 
and  the  mangled  feet  fell  like  lead  upon  the  floor,”  when  his 
friends  took  him  in  their  arms  and  carried  him  away. 

The  author’s  reflections  on  entering  on  this  interesting  and 
dangerous  tour,  are  worthy  of  being  noticed.  “ It  was  a 
journey  of  no  ordinary  interest,  on  which  I was  now  begin- 
ning my  lonely  way.  I had  travelled  in  Italy,  among  the 
mountains  of  Greece,  the  plains  of  Turkey,  the  wild  steppes 
of  Russia,  and  the  plains  of  Poland,  but  neither  of  these  af- 
forded half  the  material  for  curious  expectation  that  my  jour- 
ney through  the  desert  promised.  After  an  interval  of  four 
thousand  years,  I was  about  to  pursue  the  devious  path  of  the 
children  of  Israel,  when  they  took  up  the  bones  of  Joseph, 
and  fled  before  the  anger  of  Pharaoh,  among  the  mountain 
passes  of  Sinai,  and  through  the  great  and  terrible  desert 
which  shut  them  from  the  land  of  promise.  I rode  on  in 
silence  and  alone  for  nearly  two  hours,  and  just  as  the  sun 
was  sinking  behind  the  dark  mountains  of  Mokattam,  halted 
to  wait  for  my  little  caravan;  and  I pitched  my  tent  for  the 
first  night  in  the  desert,  with  the  door  opening  to  the  distant 
land  of  Goshen.” 

On  the  third  day  after  leaving  Cairo,  our  tourist  came  “ in 
sight  of  the  Red  Sea,  rolling  between  the  dark  mountains  of 
Egypt  and  Arabia,  as  in  the  days  of  Pharaoh  and  Moses; 
and  in  an  hour  more  came  in  sight  of  Suez,”  which  is  de- 
scribed “ as  a low  dark  spot  on  the  shore,  above  the  com- 
mencement of  the  chains  of  mountains  on  each  side.”  The 
author  seems  to  have  had  his  mind  intent  on  finding  out  the 


1838.]  Arabia  Petrsea  and  the  Holy  Land. 


65 


localities  mentioned  in  sacred  scripture.  As  soon  as  oppor- 
tunity offered,  he  strolled  along  the  shore  of  the  Red  Sea, 
looking  for  the  place  where  the  children  of  Israel  miracu- 
lously passed  over  dry-shod,  under  the  conduct  of  Moses. 
But  of  this,  more  hereafter.  As  the  pilgrimage  to  Mecca  is 
the  most  meritorious  duty  of  a Mussulman,  it  will  be  worth 
while  to  take  a nearer  view  of  the  manners  of  the  devotees. 
The  author  had  wished,  on  some  accounts,  to  go  by  sea  as 
far  as  Mount  Tor,  by  which  he  would  have  been  saved  six 
days  journey  in  the  wilderness.  This  is  supposed  to  be  the 
Elino,  or  place  of  Palm  trees,  mentioned  in  Exodus,  and  only 
two  days  journey  from  Mount  Sinai.  But  “the  boats  were 
all  taken  by  the  pilgrims,  and  these  holy  travellers  were 
packed  together,  as  closely  as  sheep  in  one  of  our  North 
River  sloops.  They  were  a filthy  set,  many  of  them  pro- 
bably, not  changing  their  clothes  from  the  time  they  left 
their  homes.”  Upon  application  for  a place  in  one  of  the 
boats,  he  was  advised  by  an  Arab,  the  owner  of  the  boat, 
‘to  think  of  no  such  thing.’  “He  told  me,  if  I hired  and 
paid  for  such  a space,  the  pilgrims  would  certainly  encroach 
upon  me;  that  they  would  beg  and  borrow,  and  at  last  rob 
me:  and  above  all,  that  they  were  bigotted  fanatics,  and  if  a 
storm  occurred,  would  very  likely  throw  me  overboard.” — 
“ The  scene  itself  did  not  sustain  the  high  and  holy  character 
of  a pilgrimage.  As  I said  before,  all  were  abominably  filthy; 
some  were  sitting  round  a great  dish  of  pilau,  thrusting  their 
hands  into  it  above  the  knuckles,  squeezing  the  boiled  rice, 
and  throwing  back  their  heads  as  they  crammed  the  huge 
morsel  down  their  throats.  Others  packing  up  their  mer- 
chandize, or  carrying  water  skins,  or  whetting  their  sabres. 
Others  wrangling  for  paras;  and  in  one  place  was  an  Arab 
butcher,  bare-legged,  and  naked  from  the  waist  upward,  with 
his  hands,  breast,  and  face  smeared  with  blood,  leaning  over 
the  body  of  a slaughtered  camel,  brandishing  an  axe,  and 
chopping  off  huge  pieces  of  meat  for  the  surrounding  pilgrims. 
A little  off  from  the  shore,  a large  party  were  embarking  on 
board  a small  boat,  to  go  down  to  their  vessel,  which  was  ly- 
ing at  the  mouth  of  the  harbour.  They  were  wading  up  to 
their  middle,  every  one  with  something  on  his  shoulders,  or 
on  his  head.  Thirty  or  forty  had  already  got  on  board,  and 
as  many  more  were  trying  to  do  the  same;  but  the  boat  was 
already  full.  A loud  wrangling  commenced,  succeeded  by 
clenching,  throttling,  splashing  in  the  water,  and  running  to 
the  shore.  I saw  bright  swords  gleaming  in  the  air,  heard 
VOX..  X.  NO.  1.  9 


66 


Incidents  of  Travel  in  Egypt,  [January 


the  ominous  click  of  a pistol,  and  in  one  moment  more 
blood  would  have  been  shed,  but  for  a Turkish  aga,  who  had 
been  watching  the  scene  from  the  governor’s  balcony,  and 
now,  dashing  in  among  them  with  a huge  silver  headed  mace, 
and  playing  about  him  right  and  left,  brought  the  turbulent 
pilgrims  to  a condition  more  suited  to  their  sacred  character.” 
Having  relinquished  the  plan  of  going  by  water  to  Mount 
Tor,  our  traveller  sent  his  camels  round  the  head  of  the  gulf, 
with  directions  to  meet  him  on  the  other  side,  while  he 
crossed  over  in  a small  boat.  “Late  in  the  afternoon,”  says 
he,  “ we  landed  on  the  opposite  side,  on  the  most  sacred  spot 
connected  with  the  wanderings  of  the  Israelites,  where  they 
rose  from  the  dry  bed  of  the  sea,  and,  at  the  command  of 
Moses,  the  divided  waters  rushed  together,  overwhelming 
Pharaoh  and  his  chariots  and  the  whole  host  of  Egypt.  With 
the  devotion  of  a pious  pilgrim,  I picked  up  a shell  and  put 
it  in  my  pocket  as  a memorial  of  the  place.” — “ I shall  never 
forget  the  sun-set  scene.” — “ I was  sitting  on  the  sand,  on  the 
very  spot  where  the  chosen  people  of  God,  after  walking 
over  the  dry  bed  of  the  sea,  stopped  to  behold  the  divided 
waters  returning  to  their  place,  and  swallowing  up  the  host 
of  the  pursuers.  The  mountains  on  the  other  side  looked 
dark  and  portentous,  as  if  proud  and  conscious  witnesses  of 
the  mighty  miracle,  while  the  sun,  descending  slowly  behind 
them,  long  after  it  had  disappeared,  left  a reflected  brightness, 
which  illumined  with  an  almost  supernatural  light  the  dark 
surface  of  the  water.” 

There  is  in  the  neighbourhood  a grove  of  palm  trees,  shading 
a fountain  of  bad  water,  called,  ayoun  Moussa,  the  fountain 
of  Moses. 

“ I am,”  says  the  author,  “aware,  that  there  is  some  dis- 
pute as  to  the  precise  spot  where  Moses  crossed;  but  having 
no  time  for  skepticism  on  such  matters,  I began  by  making 
up  my  mind  that  this  was  the  place,  and  then  looked  round 
to  see  whether,  according  to  the  account  given  in  the  bible, 
the  face  of  the  country,  and  the  natural  land-marks  did  not 
sustain  my  opinion.  I remember  I looked  up  to  the  head  of 
the  gulf,  where  Suez  or  Kolsum  now  stands,  and  saw  that 
almost  to  the  head  of  the  gulf,  there  was  a high  range  of 
mountains  which  it  would  be  necessary  to  cross,  an  under- 
taking which  it  would  have  been  physically  impossible  for 
six  hundred  thousand*  people,  men,  women,  and  children, 


* The  author  greatly  underrates  the  number  of  the  host  of  Israel.  There 


67 


1838.]  Arabia  Petrsea  and  the  Holy  Land. 

to  accomplish,  with  a hostile  army  pursuing  them.  At  Suez, 
Moses  could  not  have  been  hemmed  in  as  he  was:  he  could 
go  off  into  the  Syrian  desert;  or,  unless  the  sea  has  been 
greatly  changed  since  his  time,  round  the  head  of  the  gulf. 
But  here,  directly  opposite  where  I sat,  was  an  opening  in 
the  mountains,  making  a clear  passage  from  the  desert,  to  the 
shore  of  the  sea.  It  is  admitted,  that  from  the  earliest  history 
of  the  country,  there  was  a caravan  route  from  the  Rameseh 
of  the  Pharaohs  to  this  spot,  and  it  was  perfectly  clear  to  my 
mind,  that,  if  the  account  be  true  at  all,  Moses  had  taken  that 
route:  that  it  was  directly  opposite  to  me,  between  the  two 
mountains,  where  he  had  come  clown  with  his  multitude  to 
the  shore;  and  that  it  was  there  he  had  found  himself  hem- 
med in,  in  the  manner  described  in  the  bible,  with  the  sea 
before  him,  and  the  army  of  Pharaoh  in  his  rear.  It  was 
there  he  had  stretched  out  his  hand  and  divided  the  waters; 
and  probably  on  the  very  spot  where  I sat,  the  children  of 
Israel  had  kneeled  upon  the  sands  to  offer  thanks  to  God  for 
his  miraculous  interposition.  The  distance  too  was  in  con- 
firmation of  this  opinion.  It  was  about  twenty  miles  across; 
the  distance  which  that  immense  multitude  could  have  passed, 
with  their  necessary  baggage  in  the  space  of  time  (a  night) 
mentioned  in  the  bible.” 

Our  traveller  pursued  the  very  route  which  must  have 
been  passed  over  by  the  Israelites  in  their  march  to  Mount 
Sinai.  Of  this  he  says  there  can  be  no  doubt,  because  the 
country  and  mountains  have  remained  unchanged,  and  there 
is  but  one  way  by  which  an  army  could  pass  from  the  Red 
Sea  to  Mount  Sinai.  “Then,  as  now,  it  was  a barren  moun- 
tainous region,  bare  of  verdure  and  destitute  of  streams  of 
living  water;  so  that  the  Almighty  was  obliged  to  sustain 
the  people  with  manna  from  heaven,  and  water  from  the 
rocks.”. 

The  fountain  of  Marah,  so  called  from  the  bitterness  of  its 
waters,  is  represented  in  Exodus,  to  have  been  three  days 
march  into  the  wilderness.  “ They  went  three  days  in  the 
wilderness,  and  found  no  water;  and  when  they  came  to 
Marah  they  could  not  drink  of  the  waters,  for  they  were 
bitter.”  “ Burckhardt  objects  that  the  distance  is  too  short 
for  three  days  journey,  but  this  cavil  is  sufficiently  answered 
by  others;  that  the  movements  of  such  an  immense  multi- 

were  six  hundred  thousand  capable  of  bearing  arms.  The  whole  number  could 
not  have  been  less  than  two  millions,  possibly  three. 


68 


Incidents  of  Travel  in  Egypt,  [January 


tude,  of  all  ages  and  both  sexes,  with  flocks  and  cattle,  must 
be  slow.  And  it  is  according  to  the  custom  of  the  east  to 
march  slowly,  after  the  pursuit  was  over.”  Our  traveller  ar- 
rived at  this  fountain  on  the  third  day  at  noon;  and  says, 
“ he  would  fain  have  performed  the  duty  of  a pious  pilgrim, 
by  making  his  noon-day  meal  on  its  banks;  but  as  in  the 
days  of  Moses,  they  could  not  drink  the  waters  of  Marah, 
“ for  they  were  bitter.”  And  even  the  camels  would  not 
drink  them.  It  seems  then,  that  the  effect  produced  on  the 
waters  by  the  piece  of  wood  which  Moses  was  directed  to 
throw  into  these  waters  was  not  permanent.  They  were 
rendered  sweet  for  the  present  occasion,  but  when  the  super- 
natural power  was  withdrawn,  the  natural  causes  which  made 
them  bitter,  operated  as  before. 

After  entering  among  the  mountains  of  Sinai,  “at  every 
step  the  scene  became  more  solemn  and  impressive:  all  was 
still  around  us,  and  not  a sound  broke  the  universal  silence, 
except  the  soft  tread  of  our  camels,  and  now  and  then  the 
voice  of  one  of  us — but  there  was  little  encouragement  to 
garrulity.  The  mountains  became  more  striking,  venerable, 
and  interesting.  Not  a shrub  or  blade  of  grass  grew  on  their 
naked  sides,  deformed  with  gaps  and  fissures;  and  they  looked 
as  if  by  a slight  jar  or  shake,  they  would  crumble  into  a mil- 
lion of  pieces.  It  is  impossible  to  describe  correctly  the 
singularly  interesting  appearance  of  these  mountains.  Age, 
hoary  and  venerable,  is  the  predominant  character.  They 
looked  as  if  their  great  Creator  had  made  them  higher  than 
they  are,  and  their  summits,  worn  and  weakened  by  the  ac- 
tion of  the  elements  for  thousands  of  years  had  cracked  and 
fallen.” 

The  sufferings  endured  hy  pilgrims  in  the  desert,  for  want 
of  water,  are  very  common.  And  when  the  caravan  comes 
in  sight  of  a palm  tree  shading  a fountain,  their  eagerness  to 
obtain  this  necessary  of  life,  is  not  easily  conceived  by  those 
who  never  experienced  the  extremity  of  thirst.  And  water, 
which  in  our  country  would  be  rejected  with  disgust,  is 
drunk  in  the  wilderness  with  indescribable  avidity. 

One  remarkable  thing  observed  in  these  mountains  was 
inscriptions  on  the  rocks,  in  a character  which  our  traveller 
could  notread.  He  informs  us,  that  in  several  places  of  the 
wilderness  of  Sinai,  the  rocks  are  full  of  these  inscriptions, 
supposed  to  have  been  made  by  the  Israelites  in  their  long 
sojourn  in  this  dreary  region.  As  we  know  that  letters  were 
known  to  the  chosen  people,  and  as  they  had  years  of  leisure, 


1838.]  Arabia  Pctrsea  and  the  Holy  Land. 


69 


there  is  nothing  improbable  in  the  supposition  that  they  were 
made  as  far  back  as  the  time  of  Moses;  especially  as  letters 
deeply  engraven  on  the  solid  rock,  and  sheltered  from  the 
weather,  will  last  for  thousands  of  years;  and  we  can  scarcely 
conceive  of  their  being  placed  there  by  any  other  people. 
We  have  heard  of  the  existence  of  such  inscriptions  from 
others,  and  a strong  wish  expressed,  that  some  learned  ori- 
ental scholar  would  visit  these  regions  with  the  view  of  as- 
certaining the  language  in  which  they  are  written;  and  per- 
haps such  a man  might  solve  the  vexed  question  about  the 
original  form  of  the  Hebrew  alphabet. 

On  the  tenth  day  from  Cairo,  our  pilgrim,  as  we  may  now 
call  him,  as  he  was  going  to  visit  places  deemed  holy  by 
Jews,  Christians,  and  Mohammedans,  was  all  day  in  full 
view  of  the  top  of  Mount  Sinai. 

The  last  day  of  the  journey  was  by  far  the  most  interesting. 
The  road  lay  in  a deep  valley,  between  parallel  ridges  which 
arose  like  ramparts  on  both  sides,  sometimes  receding  and 
then  contracting  again.  About  mid-day  they  entered  a nar- 
row and  rugged  defile,  bounded  on  each  side  with  precipitous 
granite  rocks,  more  than  a thousand  feet  high.  In  this  defile 
there  were  so  many  fragments  of  fallen  rocks,  that  the  camels 
with  difficulty,  and  not  without  frequent  stumbling,  made 
their  way,  and  the  travellers  found  it  safest  and  pleasantest 
to  dismount  and  pursue  their  journey  on  foot.  At  the  other 
end,  they  came  unexpectedly  to  a table  land  of  some  extent, 
and  the  holy  mountain  of  Sinai  now  towered  in  awful  gran- 
deur, so  huge  and  dark,  that  it  seemed  close  to  them.  On 
their  left  hand  was  a large  isolated  stone,  called  Moses’ 
chair,  on  which,  tradition  says,  he  rested  when  he  came  with 
the  people  of  his  charge  to  this  place.  Farther  on,  on  a little 
eminence,  are  some  rude  stones  which  are  pointed  out  as  the 
house  of  Aaron;  and  on  the  right  hand, there  is  a stone  which 
is  absurdly  alleged  to  be  the  petrified  golden  calf,  which  we 
know  Moses  reduced  to  powder  and  cast  upon  the  waters. 

Our  pilgrim  traveller  seems  to  have  been  much  impressed 
with  the  solemnity  of  the  scene  by  which  he  was  surrounded. 
“ I felt,”  says  he,  “ that  I was  on  holy  ground,  and  dismount- 
ing from  my  dromedary,  loitered  for  more  than  an  hour  in 
the  valley. — It  was  after  dark,  as  alone  and  on  foot  I entered 
the  last  defile  leading  to  the  holy  mountain.  The  moon  had 
risen,  but  her  light  could  not  penetrate  the  deep  defile  through 
which  I was  toiling  slowly  on  to  the  foot  of  Sinai.  From 
about  half  way  up  it  shone  with  a pale  and  solemn  luttre, 


70 


Incidents  of  Travel  in  Egypt,  [January 


while  below  all  was  in  the  deepest  shade,  and  a dark  spot  on 
the  side  of  the  mountain,  seeming  perfectly  black  in  contrast 
with  the  light  above  it,  marked  the  place  of  the  convent.” 

When  the  monks  were  waked  up  by  the  noise  below,  they 
let  down  a rope  for  the  traveller’s  letter  from  their  patriarch ; 
and  as  soon  as  they  had  read  it,  the}'  sent  down  the  rope 
again  to  draw  him  up;  for  in  this  way  alone  is  any  stranger 
permitted  to  enter  the  convent  of  St.  Catharine.  This  pre- 
caution is  necessary  on  account  of  the  wild  Arabs,  who  often 
made  hostile  attacks  on  the  building. 

No  sooner  was  the  pilgrim  introduced  within  the  walls, 
than  he  was  almost  smothered  with  the  kisses  of  the  long- 
bearded  monks.  The  superior  is  described  as  “ a remarkably 
noble  looking  old  man,  of  more  than  sixty.” — “ He  was  a 
Greek  by  birth,  and  though  he  had  been  forty  years  absent 
from  his  country,  he  was  still  a Greek  in  heart.  His  relation 
to  his  native  land  was  kept  up  by  the  occasional  visits  of  pil- 
grims. He  had  heard  of  her  bloody  struggle  for  liberty,  and 
of  what  America  had  done  for  her  in  her  hour  of  need;  and 
he  told  me  that,  next  to  his  own  country,  he  loved  mine;  and 
by  his  kindness  to  me,  as  an  individual,  he  sought  to  repay 
in  part  his  country’s  debt  of  gratiiude.” — “When  I talked  of 
Greece,  and  what  I had  seen  there,  of  the  Bavarians  lording 
it  over  the  descendants  of  Cimon  and  Miltiades,  the  face  of 
the  superior  flushed,  and  his  eyes  flashed  fire.  And  when  I 
spoke  of  the  deep  interest  their  sufferings  and  their  glorious 
struggle  had  created  in  America,  the  old  man  wept.  Oh, 
who  can  measure  the  feeling  that  binds  a man  to  his  native 
country!  Though  forty  years  an  exile,  buried  in  the  wilder- 
ness, and  neither  expecting  nor  wishing  to  revisit  the  world, 
he  loved  his  country  as  if  his  foot  now  pressed  the  soil,  and 
under  his  monkish  robes  there  glowed  a heart  as  patriotic  as 
ever  beat  beneath  a soldier’s  corslet.  The  reader  will  excuse 
an  unusual  touch  of  sensibility,  when  he  reflects  upon  my  sin- 
gular position,  sitting  at  the  base  of  Mount  Sinai,  and  hearing 
from  the  lips  of  a white-bearded  Greek  the  praises  of  my  be- 
loved country.” 

We  respect  in  our  countryman  these  sentiments  of  patriot- 
ism— they  require  no  apology.  We  would  that  the  breast  of 
every  American,  who  visits  foreign  climes,  might  be  actuated 
oy  the  same  glow  of  patriotism.  But  there  is  another  senti- 
ment manifested  by  him,  for  which  we  feel  a still  higher  re- 
spect. What  it  is  will  be  understood  by  the  following  pas- 
sage. “ From  the  door  of  the  little  room  in  which  I sat,  I 


71 


1838.]  Jlrabia  Petrsea  and  the  Holy  Land. 

saw  the  holy  mountain,  and  I longed  to  stand  on  its  lofty 
summit.  Though  feeble  and  far  from  well,  I felt  the  blood 
of  health  again  coursing  in  my  veins,  and  congratulated  my- 
self that  I was  not  so  hackneyed  in  feeling  as  I had  once 
supposed.  I found,  and  I was  happy  to  find,  that  the  first 
tangible  monument  in  the  history  of  the  bible,  the  first  spot 
that  could  be  called  holy  ground,  raised  in  me  feelings  that 
had  not  been  awakened  by  the  most  classic  ground  of  Italy 
and  Greece,  or  the  proudest  monuments  of  the  arts  in  Egypt.5’ 
The  next  day  after  his  arrival,  our  traveller,  in  company 
with  an  old  monk,  undertook  to  ascend  to  the  top  of  the 
mountain.  At  almost  every  step  he  heard  a monkish  legend 
which  was  associated  with  the  place  which  they  were  passing. 
When  he  had  reached  the  summit,  he  exclaims,  “ I stand  upon 
the  very  peak  of  Sinai — where  Moses  stood  when  he  talked 
with  the  Almighty.  Can  it  be,  or  is  it  a mere  dream  ? Can 
this  naked  rock  have  been  the  witness  of  that  great  inter- 
view, between  man  and  his  Maker  ? where,  amid  thunder 
and  lightning,  and  a fearful  quaking  of  the  mountain,  the 
Almighty  gave  to  his  chosen  people  the  precious  tables  of 
his  law,  those  rules  of  infinite  wisdom  and  goodness,  which 
to  this  day,  best  teach  man  his  duty  towards  his  God,  his 
neighbour  and  himself.”  He  then  justly  remarks,  that  the 
site  of  many  important  places  mentioned  in  the  bible  are  ex- 
tremely uncertain,  “ but  of  Sinai  there  is  no  doubt!  This 
is  the  holy  mountain;  and  among  all  the  stupendous  works 
of  nature,  not  a place  can  be  selected  more  fitted  for  the  exhi- 
bition of  Almighty  power.  I have  stood  upon  the  summit  of 
giant  Etna,  and  looked  over  the  clouds  floating  beneath  it, 
upon  the  bold  scenery  of  Sicily,  and  the  distant  mountains  of 
Calabria;  upon  the  top  of  Vesuvius,  and  looked  down  upon 
the  waves  of  lava,  and  the  ruined,  and  half-recovered  cities 
at  its  foot:  but  they  are  nothing  compared  with  the  terrific 
solitudes  and  bleak  majesty  of  Sinai.” 

“The  level  surface  of  the  very  top,  or  pinnacle,  is  about 
sixty  feet  square.  At  one  end  is  a single  rock,  about  twenty 
feet  high,  on  which,  as  said  the  monk,  the  Spirit  of  God  de- 
scended, while  in  the  crevice  beneath  his  favoured  servant  re- 
ceived the  tables  of  the  law.  There,  on  the  same  spot  where 
they  were  given,  I opened  the  sacred  book  in  which  those 
laws  are  recorded,  and  read  them  with  a deeper  feeling  of 
devotion,  as  if  I were  standing  nearer,  and  receiving  them 
more  directly  from  the  deity  himself.”  It  is  the  lofty  peak 
of  Sinai,  which  towers  far  above  the  surrounding  mountains, 


72 


Incidents  of  Travel  in  Egypt,  [January 


which  is  called  Horeb.  Mount  Catharine  is  the  only  peak 
which  rivals  that  of  Sinai  in  height.  “They  rise  like  giant 
twin  brothers,  towering  above  every  other.” 

The  next  day  our  traveller  was  honoured  with  the  company 
and  guidance  of  the  superior,  which  was  a favour  seldom  be- 
stowed on  any  pilgrim  to  the  holy  mount,  and  was  now 
granted  to  our  countryman,  simply  because  he  was  an  Ame- 
rican. What  a blessing  to  belong  to  a country  whose  good 
name  obtains  affectionate  respect  for  her  citizens,  even  in  the 
deserts  of  Arabia ! 

As  our  traveller  was  ascending  the  mountain,  the  accom- 
panying monk  pointed  out  to  him  the  place  where  Moses 
stood,  with  his  arms  supported  by  Aaron  and  Hur,  while 
Joshua  successfully  contended  with  the  Amalekites  below. 
It  was  a table  of  rock  standing  boldly  out,  and  running  down 
almost  perpendicularly  an  immense  distance  to  the  valley.” — 
From  the  height  I could  see  clearly  and  distinctly,  every 
part  of  the  battle  ground,  and  the  whole  vale  of  Rephidim 
and  the  mountains  beyond;  and  Moses,  while  on  this  spot, 
must  have  been  visible  to  the  contending  armies  from  every 
part  of  the  field  on  which  they  were  engaged.” 

Among  the  many  sacred  places  pointed  out,  the  rock  smit- 
ten by  Moses,  from  which  water  gushed  out  to  supply  the 
people,  was  one.  “ The  stone,”  says  the  author,  “ is  about 
twelve  feet  high,  and  on  one  side  are  eight  or  ten  deep 
gashes  from  one  to  three  feet  long,  and  from  one  to  two 
inches  wide,  some  of  which  were  trickling  with  water.  These 
gashes  are  singular  in  their  appearance — they  look  something 
like  the  gashes  on  the  bark  of  a growing  tree;  except  that, 
instead  of  the  lips  of  the  gash  swelling  and  growing  over, 
they  are  worn  and  reduced  to  a polished  smoothness.  They 
are  no  doubt  the  work  of  men’s  hands,  a clumsy  artifice  of 
the  early  monks  to  touch  the  hearts  of  pious  pilgrims.” 
Other  travellers,  however,  no  how  addicted  to  superstition, 
have  been  of  opinion  that  this  is  the  identical  rock  smitten 
by  the  rod  of  Moses;  and  that  the  orifices  are  of  such  a na- 
ture that  they  could  not  have  been  made  by  the  hands  of  men, 
since  no  tool  could  work  so  deep  in  the  rock  as  they  go.  If 
we  recollect  right,  the  judicious  Dr.  Shawr,  in  his  travels  in 
the  east,  expresses  this  opinion.  It  is,  however,  after  all,  a 
matter  of  little  consequence. 

Our  traveller  having  taken  leave  of  the  monks  of  St.  Ca- 
tharine, from  whom  he  had  received  unceasing  kindness, 
had  determined,  notwithstanding  his  strong  curiosity  to  visit 


1838.]  Arabia  Petrsea  and  the  Holy  Land. 


73 


the  extraordinary  ruins  of  Petra,  to  go  straight  forward  in 
the  usual  route  to  Gaza;  but  when  he  came  to  the  place  where 
the  roads  divided,  his  desire  of  passing  through  the  land  of 
Edom,  and  of  seeing  the  city  cut  out  of  the  solid  rock,  pre- 
vailed. For  although  the  prophet  Isaiah  had  predicted  the 
desolation  of  this  country  would  be  so  complete,  “ that  none 
shall  pass  through  it  forever;”  and  although  Keith,  in  his 
learned  work  on  the  Prophecies,  takes  much  pains  to  show 
that  this  has  been  fulfilled  to  the  very  letter;  yet  our  traveller 
judiciously  concludes  that  the  prediction  was  sufficiently  ve- 
rified by  the  total  breaking  up  of  the  route  then  travelled,  as 
the  great  highway  from  Jerusalem  to  the  Red  Sea  and  India, 
and  the  general,  and  probably  eternal  desolation  that  reigns 
in  Edom.  He  was  so  far  from  feeling  any  disposition  to 
brave  the  prophecy,  that  he  says,  “ I had  already  learned  to 
regard  the  words  of  the  inspired  penmen  with  an  interest  I 
never  felt  before:  and  with  the  evidence  I have  already  had 
of  the  sivre  fulfilment  of  their  predictions,  I should  have  con- 
sidered it  daring  and  impious  to  place  myself  in  the  way  of 
a still  impending  curse.”  Our  traveller,  therefore,  with  a 
full  view  of  the  difficulties  and  dangers  of  the  way  through 
this  desolate  land,  and  almost  untrodden  by  the  feet  of  Euro- 
pean travellers,  determined  to  proceed  to  Akaba,  which  is  a 
sea-port  on  the  eastern  or  Elanitic  gulf  of  the  Red  Sea  .He 
had  come  in  sight  of  this  place,  when  upon  the  view  which 
he  had  already  obtained  of  the  remarkable  fulfilment  of  the 
prophecies,  in  regard  to  the  utter  desolation  of  the  land  of 
Edom,  he  has  the  following  just  and  solemn  reflections. 

“ I had  now  crossed  the  borders  of  Edom.  Standing  near  the  shore  of  the 
Elanitic  branch  of  the  Red  Sea,  the  doomed  and  accursed  land  la}'  stretched  out 
before  me,  the  theatre  of  awful  prophecies  and  their  more  awful  fulfilment ; 
given  to  Esau  as  being  of  the  fatness  of  the  earth,  but  now  a barren  waste,  a 
picture  of  death,  an  eternal  monument  of  the  wrath  of  an  offended  God,  and  a 
fearful  witness  to  the  truth  of  the  words  spoken  by  his  prophets.  ‘For  my 
sword  shall  be  bathed  in  heaven  : behold,  it  shall  come  down  upon  Idumea,  and 
upon  the  people  of  my  curse,  to  judgment.’  ‘From  generation  to  generation  it 
shall  lie  waste  ; none  shall  pass  through  it  for  ever  and  ever.  But  the  cormo- 
rant and  the  bittern  shall  possess  it ; the  owl  also  and  the  raven  shall  dwell  in  it : 
and  he  shall  stretch  out  upon  it  the  line  of  confusion,  and  the  stones  of  empti- 
ness. They  shall  call  the  nobles  thereof  to  the  kingdom,  but  none  shall  be  there, 
and  all  her  princes  shall  be  nothing.  And  thorns  shall  come  up  in  her  palaces, 
nettles  and  brambles  in  the  fortresses  thereof : and  it  shall  be  a habitation  of  dra- 
gons, and  a court  for  owls.  The  wild  beasts  of  the  desert  shall  also  meet  with 
the  wild  beasts  of  the  island,  and  the  satyr  shall  cry  to  his  fellow ; the 
screech-owl  also  shall  rest  there,  and  find  for  herself  a place  of  rest.  There  shall 
the  great  owl  make  her  nest,  and  lay,  and  hatch,  and  gather  under  her  shadow  : 
there  shall  the  vultures  also  be  gathered,  every  one  with  her  mate,  Seek  ye  out 

VOL.  X.  NO.  1. 


10 


74 


Ijicidents  of  Travel  in  Egypt , [January 


the  book  of  the  Lord,  and  read  : no  one  of  these  shall  fail,  none  shall  want  her 
mate : for  my  mouth  it  hath  commanded,  and  his  spirit  it  hath  gathered  them. 
And  he  hath  cast  the  lot  for  them,  and  his  hand  hath  divided  it  unto  them  by 
line : they  shall  possess  it  forever,  from  generation  to  generation  shall  they  dwell 
therein.’  Isaiah  xxxiv. 

“ I read  in  the  sacred  book  prophecy  upon  prophecy,  and  curse  upon  curse 
against  the  very  land  on  which  I stood.  I was  about  to  journey  through  this 
land,  and  to  see  with  my  own  eyes  whether  the  Almighty  had  stayed  his  uplifted 
arm,  or  whether  his  sword  had  indeed  come  down  ‘ upon  Idumea  and  the  peo- 
ple of  his  curse  to  judgment.’  I have  before  referred  to  Keith  upon  the  Pro- 
phecies, where,  in  illustrating  the  fulfilment  of  the  prophecies  against  Idumea, 
‘ none  shall  pass  through  it  forever  and  ever,’  after  referring  to  the  singular  fact 
that  the  great  caravan  routes  existing  in  the  days  of  David  and  Solomon,  and 
under  the  Roman  empire,  are  now  completely  broken  up,  and  that  the  great  hadji 
routes  to  Mecca  from  Damascus  and  Cairo,  lie  along  the  borders  of  Idumea, 
barely  touching  at  and  not  passing  through  it,  he  proves  by  abundant  references 
that  to  this  day  no  traveller  has  ever  passed  through  the  land.” 

At  Akaba,  the  author  was  taken  sick  and  was  surrounded 
with  difficulties,  but  a Bedouin  sheik,  whom  he  had  met  at 
Cairo,  and  who  had  engaged  to  meet  him  here,  and  conduct 
him  to  Petra,  made  his  appearance,  and  informed  him  that  he 
was  ready  for  the  journey,  and  had  provided  for  our  traveller, 
a fine  Arabian  horse.  He  no  sooner  mounted  this  fleet  and 
docile  animal,  than  his  disease  left  him,  and  he  felt  as  if  in- 
spired with  new  life. 

While  standing  on  the  northern  shore  of  this  gulf  of  the 
Red  Sea,  he  saw  an  immense  sandy  valley,  which  appeared 
evidently  to  have  been  once  “ the  bottom  of  a sea,  or  the  bed 
of  a river.”  This  valley  had  been  partly  explored  by  Burck- 
hardt,  and  is  noticed  in  modern  maps,  as  the  valley  of  El 
Ghor,  extending  from  the  shores  of  the  Elanitic  gulf  to  the 
southern  shore  of  the  lake  Asphaltites  or  the  Dead  Sea.  And 
it  was  manifest  to  our  author,  that  over  that  sandy  plain  those 
seas  had  once  mingled  their  waters;  “ or,  perhaps,  more  pro- 
bably, that  before  the  cities  of  the  plain  had  been  consumed 
by  brimstone  and  fire,  and  Sodom  and  Gomorrah  covered  by 
a pestilential  lake,  the  Jordan  had  here  rolled  its  waters. 
This  valley  varied  from  eight  to  twelve  miles  in  breadth, 
and  on  each  side  were  high,  dark,  and  barren  mountains, 
bounding  it  like  a wall.  On  the  left,  the  mountains  of  Judea, 
and  on  the  right,  those  of  Seir — the  portion  given  to  Esau 
as  an  inheritance.”  In  the  midst  of  these  mountains  was 
situated  the  ancient  capital  of  the  kingdom,  the  excavated 
city  of  Petra;  the  cursed  and  blighted  Edom  of  the  Edomites. 

It  will,  we  think,  appear  more  than  probable  to  every  in- 
telligent reader,  that  prior  to  the  formation  or  enlargement 
of  the  Dead  Sea,  the  river  Jordan  pursued  its  course  along  the 


75 


1838.]  Arabia  Petrsea  and  the  Holy  Land. 

sandy  valley  above  mentioned,  and  emptied  its  waters  into 
this  eastern  arm  of  the  Red  Sea,  near  to  the  fortress  of  Akaba, 
which  is  evidently  the  site  of  the  ancient  naval  depot,  Ezion- 
Geber.  The  ground  now  occupied  by  the  Dead  Sea  was, 
before  this  catastrophe  which  overwhelmed  four  populous 
cities,  probably  a beautiful  and  fertile  plain,  and  as  Jordan 
passed  through  it,  was  called  “the  plains  of  Jordan,”  by  the 
beauty  and  fertility  of  which  Lot  was  determined  in  making 
his  choice  of  a residence,  when  it  became  necessary  for  him 
and  Abraham  to  separate  from  each  other. 

As  the  desolate  city  of  Petra,  excavated  from  the  solid 
rock,  is  one  of  the  greatest  curiosities  in  the  world;  and  for 
centuries  entirely  lost  sight  of  by  all,  except  the  Bedouin 
Arabs,  we  are  of  opinion  that  our  readers  will  be  gratified  to 
have  the  author’s  description  of  the  place,  with  very  little 
curtailment. 

“ Petra,  the  excavated  city,  the  long-lost  capital  of  Edom,  in  the  scriptures  and 
profane  writings,  in  every  language  in  which  its  name  occurs,  signifies  a rock  ; 
and,  through  the  shadows  of  its  early  history,  we  learn  that  its  inhabitants  lived 
in  natural  clefts  or  excavations  made  in  the  solid  rock.  Desolate  as  it  now  is, 
we  have  reason  to  believe  that  it  goes  back  to  the  time  of  Esau,  ‘ the  father  of 
Edom  that  princes  and  dukes,  eight  successive  kings,  and  again  a long  line  of 
dukes,  dwelt  there  before  any  king  ‘reigned  over  Israel;’  and  we  recognise  it 
from  the  earliest  ages,  as  the  central  point  to  which  came  the  caravans  from  the 
interior  of  Arabia,  Persia,  and  India,  laden  with  all  the  precious  commodities  of 
the  East,  and  from  which  these  commodities  were  distributed  through  Egypt, 
Palestine  and  Syria,  and  all  the  countries  bordering  on  the  Mediterranean,  even 
Tyre  and  Sidon  deriving  their  purple  and  dyes  from  Petra.  Eight  hundred 
years  before  Christ,  Amaziah,  the  king  of  Judea,  ‘slew  of  Edom  in  the  valley 
of  Salt  ten  thousand,  and  took  Selah  (the  Hebrew  name  of  Petra)  by  war.’ 
Three  hundred  years  after  the  last  of  the  prophets,  and  nearly  a century  before 
the  Christian  era,  the  ‘King  of  Arabia’  issued  from  his  palace  at  Petra,  at  the 
head  of  fifty  thousand  men,  horse  and  foot,  entered  Jerusalem,  and  uniting  with 
the  Jews,  pressed  the  siege  of  the  temple,  which  was  only  raised  by  the  advance 
of  the  Romans ; and  in  the  beginning  of  the  second  century,  though  its  inde- 
pendence was  lost,  Petra  was  still  the  capital  of  a Roman  province.  After  that 
time  it  rapidly  declined;  its  history  became  more  and  more  obscure;  for  more 
than  a thousand  years  it  was  completely  lost  to  the  civilized  world ; and,  until 
its  discovery  by  Buickhardt  in  1812,  except  to  the  wandering  Bedouins  its  very 
site  was  unknown. 

“ And  this  was  the  city  at  whose  door  I now  stood.  In  a few  words,  this  an- 
cient and  extraordinary  city  is  situated  within  a natural  amphitheatre  of  two  or 
three  miles  in  circumference,  encompassed  on  all  sides  by  rugged  mountains  five 
or  six  hundred  feet  in  height.  The  whole  of  this  area  is  now  a waste  of  ruins, 
dwelling-houses,  palaces,  temples,  and  triumphal  arches,  all  prostrate  together  in 
undistinguishable  confusion.  The  sides  of  the  mountains  are  cut  smooth,  in  a 
perpendicular  direction,  and  filled  with  long  and  continued  ranges  of  dwelling- 
houses,  temples,  and  tombs,  excavated  with  vast  labour  out  of  the  solid  rock ; 
and  while  their  summits  present  Nature  in  her  wildest  and  most  savage  form, 
their  bases  are  adorned  with  all  the  beauty  of  architecture  and  art,  with  columns, 
and  porticoes,  and  pediments,  and  ranges  of  corridors,  enduring  as  the  moun- 


76 


Incidents  of  Travel  in  Egypt , [January 

tains  out  of  which  they  are  hewn,  and  fresh  as  if  the  work  of  a generation 
scarcely  yet  gone  by. 

“ Nothing  can  be  finer  than  the  immense  rocky  rampart  which  encloses  the 
city.  Strong,  firm,  and  immoveable  as  nature  itself,  it  seems  to  deride  the  walls 
of  cities,  and  the  puny  fortifications  of  skilful  engineers.  The  only  access  is  by 
clambering  over  this  wall  of  stone,  practicable  only  in  one  place,  or  by  an  entrance 
the  most  extraordinary  that  Nature,  in  her  wildest  freaks,  has  ever  framed.  The 
loftiest  portals  ever  raised  by  the  hands  of  man,  the  proudest  monuments  of  ar- 
chitectural skill  and  daring,  sink  into  insignificance  by  the  comparison.  It  is, 
perhaps,  the  most  wonderful  object  in  the  world,  except  the  ruins  of  the  city  to 
which  it  forms  the  entrance.  Unfortunately,  I did  not  enter  by  this  door,  but  by 
clambering  over  the  mountains  at  the  other  end  ; and  when  I stood  upon  the 
summit  of  the  mountain,  though  I looked  down  upon  the  vast  area  filled  with 
ruined  buildings  and  heaps  of  rubbish,  and  saw  the  mountain-sides  cut  away  so 
as  to  form  a level  surface,  and  presenting  long  ranges  of  doors  in  successive  tiers 
or  stories,  the  dwelling  and  burial-places  of  a people  long  since  passed  away ; 
and  though  immediately  before  me  was  the  excavated  front  of  a large  and  beau- 
tiful temple,!  I was  disappointed.  I had  read  the  unpublished  description  of 
Captains  Irby  and  Mangles.  Several  times  the  sheik  had  told  me,  in  the  most 
positive  manner,  that  there  was  no  other  entrance ; and  I was  moved  to  indigna- 
tion at  the  marvellous  and  exaggerated,  not  to  say  false  representations,  as  I 
thought,  of  the  only  persons  who  had  given  any  account  of  this  wonderful  en- 
trance. I was  disappointed,  too,  in  another  matter.  Burckhardt  had  been  ac- 
costed, immediately  upon  his  entry,  by  a large  party  of  Bedouins,  and  been  suf- 
fered to  remain  but  a very  short  time.  Messrs.  Legh,  Banks,  Irby,  and  Mangles 
had  been  opposed  by  hundreds  of  Bedouins,  who  swore  ‘ that  they  should  never 
enter  their  territory  nor  drink  of  their  waters,’  and  ‘that  they  would  shoot  them 
like  dogs,  if  they  attempted  it.’  And  I expected  some  opposition  from  at  least 
the  thirty  or  forty,  fewer  than  whom,  the  sheik  had  told  me,  were  never  to  be 
found  in  Wady  Moussa.  I expected  a scene  of  some  kind;  but  at  the  entrance 
of  the  city  there  was  not  a creature  to  dispute  our  passage ; its  portals  were  wide 
open,  and  we  passed  along  the  stream  down  into  the  area,  and  still  no  man  came 
to  oppose  us.  We  moved  to  the  extreme  end  of  the  area ; and  when  in  the  act  of 
dismounting  at  the  foot  of  the  rock  on  which  stood  the  temple  that  had  constantly 
faced  us,  we  saw  one  solitary  Arab  straggling  along  without  any  apparent  ob- 
ject, a mere  wanderer  among  the  ruins ; and  it  is  a not  uninteresting  fact,  that 
this  poor  Bedouin  was  the  only  living  being  we  saw  in  the  desolate  city  of  Petra. 
A fter  gazing  at  us  for  a few  moments  from  a distance,  he  came  towards  us,  and  in 
a few  moments  was  sitting  down  to  pipes  and  eoffee  with  my  companions.  I 
again  asked  the  sheik  for  the  other  entrance,  and  he  again  told  me  there  was 
none;  but  I could  not  believe  him,  and  set  out  to  look  for  it  myself;  and 
although  in  my  search  I had  already  seen  enough  abundantly  to  repay  me  for  all 
my  difficulties  in  getting  there,  I could  not  be  content  without  finding  this  de- 
sired avenue.” 

The  traveller  having  found  the  main  entrance  to  this  won- 
derful city,  gives  of  it  the  following  description. 

“ For  about  two  miles  it  lies  between  high  and  precipitous  ranges  of  rocks, 
from  five  hundred  to  a thousand  feet  in  height,  standing  as  if  torn  asunder  by 
some  great  convulsion,  and  barely  wide  enough  for  two  horsemen  to  pass  abrea  t. 
A swelling  stream  rushes  between  them;  the  summits  are  wild  and  broken  ; in 
some  places  overhanging  the  opposite  sides,  casting  the  darkness  of  night  upon 
the  narrow  defile ; then  receding  and  forming  an  opening  above,  through  which 
a strong  ray  of  light  is  thrown  down,  and  illuminates  with  the  blaze  of  day  the 
frightful  chasm  below.  Wild  fig-trees,  oleanders,  and  ivy  were  growing  out  of 


1838] 


Arabia  Petrsea  and  the  Holy  Land. 


77 


the  rocky  sides  of  the  cliffs  hundreds  of  feet  above  our  heads ; the  eagle  was 
screaming  above  us ; all  along  were  the  open  doors  of  tombs,  forming  the  great 
Necropolis  of  the  city  ; and  at  the  extreme  end  was  a large  open  space,  with  a 
powerful  body  of  light  thrown  down  upon  it,  and  exhibiting  in  one  full  view  the 
fagadeof  a beautiful  temple,  hewn  out  of  the  rock,  with  rows  of  Corinthian  co- 
lumns and  ornaments,  standing  out  fresh  and  clear  as  if  but  yesterday  from  the 
hands  of  the  sculptor.  Though  coming  directly  from  the  banks  of  the  Nile, 
where  the  preservation  of  the  temples  excites  the  admiration  and  astonishment  of 
every  traveller,  we  were  roused  and  excited  by  the  extraordinary  beauty  and  ex- 
cellent condition  of  the  great  temple  at  Petra.  Even  in  coming  upon  it,  as  we 
did,  at  disadvantage,  I remember  that  Paul,  who  was  a passionate  admirer  of  the 
arts,  when  he  first  obtained  a glimpse  of  it,  involuntarily  cried  out,  and  moving 
on  to  the  front  with  a vivacity  I never  saw  him  exhibit  before  or  afterward,  clap- 
ped his  hands,  and  shouted  in  ecstasy.  To  the  last  day  of  our  being  together,  he 
was  in  the  habit  of  referring  to  his  extraordinary  fit  of  enthusiasm  when  he  first 
came  upon  that  temple;  and  I can  well  imagine  that,  entering  by  this  narrow 
defile,  with  the  feelings  roused  by  its  extraordinary  and  romantic  wildness  and 
beauty,  the  first  view  of  that  superb  fagade  must  produce  an  effect  which  could 
never  pass  away.  Even  now,  that  I have  returned  to  the  pursuits  and  thought- 
engrossing  incidents  of  a life  in  the  busiest  city  in  the  world,  often  in  situations 
as  widely  different  as  light  from  darkness,  I see  before  me  the  fagade  of  that  tem- 
ple ; neither  the  Coliseum  at  Rome,  grand  and  interesting  as  it  is,  nor  the  ruins 
of  the  Acropolis  at  Athens,  nor  the  Pyramids,  nor  the  mighty  temples  of  the 
Nile,  are  so  often  present  to  my  memory. 

“ The  whole  temple,  its  columns,  ornaments,  porticoes,  and  porches,  are  cut 
out  from  and  form  part  of  the  solid  rock  ; and  this  rock,  at  the  foot  of  which  the 
temple  stands  like  a mere  print,  towers  several  hundred  feet  above,  its  face  cut 
smooth  to  the  very  summit,  and  the  top  remaining  wild  and  misshapen  as  Nature 
made  it.  The  whole  area  before  the  temple  is  perhaps  an  acre  in  extent,  enclosed 
on  all  sides  except  at  the  narrow  entrance,  and  an  opening  to  the  left  of  the  tem- 
ple, which  leads  into  the  area  of  the  city  by  a pass  through  perpendicular  rocks, 
five  or  six  hundred  feet  in  height.” 

The  author  goes  on  to  describe  the  interior  of  this  wonder- 
ful temple,  which  he  represents  as  perfectly  plain,  and  in 
which  he  found  a room  fifty  feet  square  and  twenty-five  in 
height. 

After  leaving  the  temple,  and  entering  into  another  defile, 
he  found  a circular  theatre  cut  also  out  of  the  solid  rock,  con- 
taining thirty-three  rows  of  seats;  and  capable  of  holding 
three  thousand  people.  Although  the  front  pillars  have  fallen; 
yet  “ the  whole  theatre  is  in  such  a state  of  preservation,  that 
if  the  tenants  of  the  tombs  around  could  once  more  rise  into 
life,  they  might  take  their  old  places  on  its  seats.”  The  au- 
thor here  makes  some  sober  reflections,  and  concludes  them 
by  exclaiming,  “Where  are  ye,  inhabitants  of  this  desolate 
city  ? ye,  who  once  sat  on  the  seats  of  this  theatre,  the  young, 
the  high-born,  the  beautiful,  and  brave;  who  once  rejoiced 
in  your  riches  and  power,  and  lived  as  if  there  was  no  grave! 
where  are  ye  now  ? Even  the  very  tombs  whose  open  doors 
are  stretching  away  in  long  ranges  before  the  eyes  of  the 


78 


Incidents  of  Travel  in  Egypt , [Januab? 


wandering  traveller,  cannot  reveal  your  doom:  your  dry 
bones  are  gone;  the  robber  has  invaded  your  graves;  and 
your  very  ashes  have  been  swept  away  to  make  room  for  the 
wandering  Arab  of  the  desert!” 

The  following  remarks  are  at  the  same  time  so  just,  ani- 
mated, and  striking,  that  although  our  extracts  have  already 
been  so  long,  we  cannot  consent  to  withhold  them  from  our 
readers. 

“Amid  all  the  terrible  denunciations  against  the  land  of  Idumea,  ‘her  cities 
and  the  inhabitants  thereof,’  this  proud  city  among  the  rocks,  doubtless  for  its 
extraordinary  sins,  was  always  marked  as  a subject  of  extraordinary  vengeance. 
‘ I have  sworn  by  myself,  saith  the  Lord,  that  Bozrah  (the  strong  or  fortified 
city)  shall  become  a desolation,  a reproach,  and  a waste,  and  a curse,  and  all 
the  cities  thereof  shall  be  perpetual  waste.  Lo,  I will  make  thee  small  among 
the  heathen,  and  despised  among  men.  Thy  terribleness  hath  deceived  thee, 
and  the  pride  of  thy  heart,  oh  thou  that  dwellest  in  the  clefts  of  the  rocks,  that 
holdest  the  height  of  the  hill ; though  thou  shouldst  make  thy  nest  as  high  as 
the  eagle,  I will  bring  thee  down  from  thence,  saith  the  Lord.’*  ‘ They  shall 
call  the  nobles  thereof  to  the  kingdom,  but  none  shall  be  there,  and  all  her  princes 
shall  be  nothing ; and  thorns  shall  come  up  in  her  palaces,  nettles  and  brambles 
in  the  fortresses  thereof,  and  it  shall  be  a habitation  for  dragons,  and  a court  for 
owls.’j- 

“ I would  that  the  sceptic  could  stand  as  I did,  among  the  ruins  of  this  city 
among  the  rocks,  and  there  open  the  sacred  book  and  read  the  words  of  the  in- 
spired penmen,  written  when  this  desolate  place  was  one  of  the  greatest  cities  in 
the  world.  I see  the  scoff  arrested,  his  cheek  pale,  his  lip  quivering,  and  his  heart 
quaking  with  fear,  as  the  ruined  city  cries  out  to  him  in  a voice  loud  and  power- 
ful as  that  of  one  risen  from  the  dead ; though  he  would  not  believe  Moses  and 
the  prophets,  he  believes  the  hand-writing  of  God  himself,  in  the  desolation  and 
eternal  ruin  around  him.” 

As  Mount  Hor,  where  Aaron  died,  and  was  buried,  reared 
its  lofty  summit  in  the  immediate  neighbourhood  of  Petra, 
our  adventurous  traveller,  contrary  to  the  remonstrances  of 
his  Bedouin  guide,  determined  to  ascend  to  the  top;  and 
with  great  difficulty,  and  no  small  peril,  accomplished  the 
enterprize.  Here  be  found  a small  building,  called  the  tomb 
of  Aaron.  The  building  is  about  thirty  feet  square,  contain- 
ing a single  chamber.  In  front  of  the  door  is  a tomb-stone, 
in  form  like  the  oblong  slabs  in  our  church-yards,  but  larger 
and  higher.  As  our  object  in  this  review  is  the  elucidation 
of  scripture  history  and  prophecy,  we  cannot  pass  without 
notice,  the  following  appropriate  observations  of  the  author, 
suggested  by  the  view  from  the  top  of  Mount  Hor. 

“ If  I had  never  stood  on  the  top  of  Mount  Sinai,  I should  say  that  nothing 
could  exceed  the  desolation  of  the  view  from  the  summit  of  Mount  Hor,  its  most 
striking  objects  being  the  dreary  and  rugged  mountains  of  Seir,  bare  and  naked 


* Jeremiah  xlix.  13,  16. 


f Isaiah  xxxiv.  14,  15. 


1838.]  Arabia  Petrsea  and  the  Holy  Land.  79 


of  trees  and  verdure,  and  heaving  their  lofty  summits  to  the  skies,  as  if  in  a vain 
and  fruitless  effort  to  excel  the  mighty  pile,  on  the  top  of  which  the  high-priest  of 
Israel  was  buried.  Before  me  was  a land  of  barrenness  and  ruin — a land  accursed 
by  God,  and  against  which  the  prophets  had  set  their  faces ; the  land  of  which  it 
is  thus  written  in  the  book  of  life : ‘ Moreover,  the  word  of  the  Lord  came  unto 
me,  saying,  Son  of  man,  set  thy  face  against  Mount  Seir,  and  prophesy  against 
it,  and  say  unto  it,  Thus  saith  the  Lord  God,  Behold,  oh  Mount  Seir,  I am 
against  thee,  and  I will  stretch  out  mine  hand  against  thee,  and  I will  make  thee 
most  desolate.  I will  lay  thy  cities  waste,  and  thou  shalt  be  desolate ; and  thou 
shalt  know  that  I am  the  Lord.  Because  thou  hast  had  a perpetual  hatred,  and 
hast  shed  the  blood  of  the  children  of  Israel  by  the  force  of  the  sword  in  the  time, 
of  their  calamity,  in  the  time  that  their  iniquity  had  an  end : Therefore,  as  I live, 
saith  the  Lord  God,  I will  prepare  thee  unto  blood,  and  blood  shall  pursue  thee : 
sith  thou  hast  not  hated  blood,  even  blood  shall  pursue  thee.  Thus  will  I make 
Mount  Seir  most  desolate,  and  cut  off  from  it  him  that  passeth  out  and  him  that 
retumeth.  And  I will  fill  his  mountains  with  his  slain  men : in  thy  hills,  and 
in  thy  valleys,  and  in  all  thy  rivers  shall  they  fall  that  are  slain  with  the  sword. 
I will  make  thee  perpetual  desolations,  and  thy  cities  shall  not  return : and  ye 
shall  know  that  I am  the  Lord.’  ”* 

The  mind  of  onr  enterprising  traveller  seems  to  have  been 
greatly  struck  by  the  remarkable  fulfilment  of  the  prophecies 
against  Edom,  which  he  had  continually  before  his  eyes  in 
this  whole  journey.  He  returns  to  the  interesting  subject 
again  and  again.  His  road  still  lay  along  the  valley  of  El 
Ghor;  and  having  now  nearly  passed  through  the  land  of 
Edom,  he  reflects  with  some  degree  of  exultation,  that  he 
was  the  first  American  who  had  ever  visited  this  region;  and 
not  only  so,  but  the  only  modern  traveller  who  had  passed 
through  the  whole  extent  of  this  land  so  evidently  lying  un- 
der the  blighting  curse  of  the  Almighty.  “The  road  along 
which  the  stranger  journeys,  was  far  better  known  in  the 
days  of  David  and  Solomon,  than  it  is  now;  and  when  he 
tires  with  the  contemplation  of  barrenness  and  ruin,  he  may 
take  the  bible  in  his  hand,  and  read  what  Edom  was,  and  how 
God,  by  the  mouth  of  his  prophets,  cursed  it;  and  see  with 
his  own  eyes,  whether  God’s  words  be  true.”  “Also  Edom 
shall  be  a desolation:  every  one  that  goeth  by  it  shall  be 
astonished,  and  shall  hiss  at  all  the  plagues  thereof.  As  in  the 
overthrow  of  Sodom  and  Gomorrah,  and  the  neighbouring 
cities  thereof,  saith  the  Lord,  no  man  shall  abide  there,  nei- 
ther shall  a son  of  man  dwell  in  it.  Therefore  hear  the 
counsel  of  the  Lord,  that  he  hath  taken  against  Edom:  and 
his  purposes  that  he  hath  purposed  against  the  inhabitants  of 
Teman;  surely  the  least  of  the  flock  shall  draw  them  out; 
surely  he  shall  make  their  habitations  desolate  with  them. 
The  earth  is  moved  at  the  noise  of  their  fall,  at  the  cry; 


* Ezekiel  xxxv. 


80 


Incidents  of  Travel  in  Egypt,  [January 


the  noise  thereof  was  heard  in  the  Red  Sea.”*  And 
again,  “Thus  saith  the  Lord  God:  because  that  Edom  hath 
dealt  against  the  house  of  Judah  by  taking  vengeance,  and 
hath  greatly  offended,  and  revenged  himself  upon  them; 
therefore,  thus  saith  the  Lord  God,  I will  also  stretch  out 
mine  hand  upon  Edom,  I will  cut  off  man  and  beast  from  it; 
and  I will  make  it  desolate  from  Teman.t  Edom  shall  be  a 
desolate  wilderness.^  For  three  transgressions,  and  for  four, 
I will  not  turn  away  the  punishment  hereof.§  Thus  saith 
the  Lord  concerning  Edom;  behold,  I have  made  thee  small 
among  the  heathen;  thou  art  greatly  despised.  The  pride 
of  thine  heart  hath  deceived  thee,  thou  that  dwellest  in  the 
clefts  of  the  rock,  whose  habitation  is  high:  that  saith  in  his 
heart,  who  shall  bring  me  down  to  the  ground  ? Though  thou 
exalt  thyself  as  the  eagle,  and  though  thou  set  thy  nest  among 
the  stars,  thence  will  I bring  thee  down,  saith  the  Lord.  Shall 
I not  in  that  day,  saith  the  Lord,  even  destroy  the  wise  men 
out  of  Edom,  and  understanding  out  of  the  mount  of  Esau  ? 
And  thy  mighty  men,  oh  Teman,  shall  be  dismayed,  to  the 
end  that  every  one  of  the  mount  of  Esau  may  be  cut  off  by 
slaughter.”|| 

While  this  country  remained  unknown,  and  before  the 
city  of  Petra  was  discovered,  such  prophecies  as  the  above, 
were  exceedingly  obscure;  but  now  we  can  see  the  beauty 
and  force  of  the  particular  expressions,  by  which  Edom,  and 
especially  this  wonderful  city,  are  designated.  They  did, 
indeed,  dwell  “ in  the  clefts  of  the  rocks,”  and  were  exalted 
on  high,  like  the  nest  of  an  eagle.  And  as  to  the  exact  exe- 
cution of  the  divine  denunciations  against  this  whole  country, 
wTho  can  entertain  a doubt  who  has  only  read  what  this  Ame- 
rican traveller  brings  to  light,  in  his  interesting  volumes? 

It  seems  that  the  road  pursued  from  the  Red  Sea  to  the 
confines  of  the  Dead  Sea,  w7as  in  the  same  sandy  valley, 
through  which  doubtless  the  Jordan  once  flowed.  “ He  who, 
in  the  wonders  around  him,  seeks  the  evidences  of  events 
recorded  in  the  sacred  volume,  here  finds  them  in  the  abun- 
dant tokens  that  the  shower  of  fire  and  brimstone  which  de- 
scended upon  the  guilty  cities  of  Sodom  and  Gomorrah, 
stopped  the  course  of  the  Jordan,  and  formed  it  into  a pesti- 
lential lake,  and  left  the  dry  bed  of  a river,  in  the  desolate 
valley  in  which  he  is  journeying.  This  valley  is  part  of  the 
once  populous  land  of  Idumea;  in  the  days  of  Solomon,  the 


Jer.  xlix.  f Ezek.  xxv.  $ Joel,  iii.  19.  § Amos,  i.  11.  ||  Obadiah,  i. 


1838.]  Arabia  Petrsea  and  the  Holy  Land. 


81 


great  travelled  highway,  by  which  he  received  the  gold  of 
Ophir  for  the  temple;  and  by  which,  in  the  days  of  imperial 
Rome,  the  wealth  of  India  was  brought  to  her  doors.” 

Our  traveller  now  entered  the  Holy  Land,  and  terminated 
his  journey  through  the  wilderness  at  the  ancient  city  of  He- 
bron, where  Abraham  and  the  other  patriarchs  lived;  and 
where  many  of  them  were  buried;  and  where  David  com- 
menced his  reign  after  the  death  of  Saul.  It  would  be  plea- 
sant to  accompany  him  to  Bethlehem,  to  Jerusalem,  and  to 
the  sacred  places  in  and  about  this  sacred  spot;  but  we  have 
already  occupied  more  space  than  we  intended;  and  so 
many  travellers  have  recently  described  every  thing  worthy 
of  notice  in  the  Holy  Land;  and  the  accounts  of  our  own 
missionaries,  residing  in  that  country,  have  made  our  readers 
so  familiar  with  the  places  connected  with  the  sacred  history, 
that  we  feel  the  less  regret  in  not  being  able  to  give  the  ob- 
servations of  our  American  traveller,  or  what  he  saw  in  this 
interesting  country.  We  must,  however,  make  one  excep- 
tion. The  Dead  Sea  has  been  visited  by  many;  and  innu- 
merable fables  circulated  respecting  this  mysterious  lake; 
but  few  travellers  have  taken  much  pains  to  ascertain  the 
true  state  of  facts,  or  even  the  accurate  topography  of  this 
mephitic  lake.  The  attention  of  our  author  was  turned  to 
this  object  with  intense  curiosity;  and,  accordingly,  he  has 
given  us  more  correct  information  respecting  the  dimensions, 
depth,  and  the  qualities  of  the  waters  of  this  stagnant  lake, 
than  any  who  have  preceded  him. 

The  traveller  passed  over  from  Jerusalem  to  Jericho,  and 
agrees  with  all  former  tourists  in  the  character  of  the  country, 
through  which  the  road  passes:  but  no  one  has  represented 
the  ancient  city  of  Palms  in  so  impoverished  and  desolate  a 
condition.  Scarcely  could  he  obtain  a night’s  lodging;  and 
when  obtained,  far  from  being  comfortable.  He  proceeded 
as  near  the  bank  of  the  Jordan  as  he  conveniently  could,  until 
he  arrived  at  the  mouth,  where  he  distinctly  saw  the  waters 
of  the  river  commingling  with  those  of  the  lake;  so  that 
there  is  no  foundation  for  the  opinion  formerly  current,  that 
the  Jordan  passes  through  the  lake  Asphaltites,  without 
mingling  with  the  waters  of  the  lake.  “ And  Pococke  says, 
‘I  thought  I saw  the  stream  of  a different  colour;’  but  Po- 
cocke did  not  follow  the  river  down  to  the  extreme  point. 
I did:  and  could  see  most  distinctly,  where  the  waters  min- 
gled. Instead  of  keeping  its  way  through,  its  current  was 
rather  stopped  at  once  by  the  denser  water  of  the  lake;  and, 

VOL.  X.  NO.  1.  11 


82 


Incidents  of  Travel  in  Egypt , 


[Jantjary 


in  fact,  for  two  or  three  miles  above  its  mouth,  the  Jordan  is 
impregnated  with  the  salt  and  bituminous  matter  of  the  lake.” 

“ Almost  at  the  moment  of  my  turning  from  the  Jordan  to  the  Dead  Sea,  not- 
withstanding the  long-credited  accounts  that  no  bird  could  fly  over  without 
dropping  dead  upon  its  surface,  I saw  a flock  of  gulls  floating  quietly  on  its 
bosom ; and  when  I roused  them  with  a stone,  the}-  flew  down  the  lake,  skim- 
ming its  surface  until  they  had  carried  themselves  out  of  sight  From  the 
point  on  which  I stood,  near  its  eastern  shore,  the  sea  was  spread  out  before  me, 
motionless  as  a lake  of  molten  lead,  bounded  on  either  side  by  ranges  of  high 
and  barren  mountains,  and  on  its  southern  extremity  by  the  great  desert  Valley 
of  ElGhor;  constantly  receiving  the  waters  of  the  Jordan,  but,  unlike  other 
waters,  sending  no  tribute  to  the  sea.  Pliny,  Diodorus  Siculus,  and  J osephus, 
describe  it  as  more  than  sixty  miles  long;  but  Mr.  Banks  and  his  companions, 
by  observation  from  elevated  heights,  make  it  not  more  than  thirty ; and,  as  the 
ancients  were  better  acquainted  with  it  than  modem  geographers,  it  has  been 
supposed  that  the  lake  has  contracted  in  its  dimensions,  and  that  part  of  the 
Valley  of  El  Ghor  was  once  covered  by  its  waters.  Moving  on  slowly  from  the 
point  of  the  Jordan,  the  shores  low  and  sandy,  strewed  with  brush  and  driftwood, 
and  rising  in  a slope  to  the  sandy  plain  above,  I rode  along  near  the  whole  head 
of  the  lake,  with  my  horse’s  feet  in  the  water,  and  twice  picked  up  a large  piece 
of  bitumen,  almost  like  common  pitch,  supposed  to  be  thrown  up  from  the  bottom 
of  the  lake.  The  sand  is  not  bright  like  that  of  an  Atlantic  or  Mediterranean 
beach,  but  of  a dirty  dark  brown.  The  water  is  exceedingly  clear  and  transpa- 
rent, but  its  taste  and  smell  are  a compound  of  all  that  is  bad.” 

Here  his  guides  insisted  on  returning  to  Jericho,  but  our 
adventurous  traveller  had  not  half  satisfied  his  curiosity; 
and,  at  all  events,  determined  to  see  more  of  this  extraordinary 
lake;  and  against  all  remonstrances  persevered  in  his  deter- 
mination to  take  as  full  a survey  of  it  as  he  possibly  could; 
and  as  his  narrative  is  always  concise,  and  perspicuous,  we 
choose  to  give  his  observations  in  his  own  words  rather  than 
ours. 

“ Since  early  in  the  morning,  I had  had  the  sea  constantly  before  my  eyes. 
While  riding  along  the  northern  shore,  the  general  aspect  was  very  much  the 
same ; but,  as  soon  as  I turned  the  head,  and  began  to  move  along  its  side,  the 
mountains  every  moment  assumed  a different  aspect,  although  every  where  wild, 
rugged,  and  barren.  At  three  o’clock  we  were  approaching  a place  where  the  moun- 
tain rises  precipitously  from  the  lake,  leaving  no  room  for  a passage  at  its  foot ; my 
eyes  were  fixed  upon  the  lake,  my  thoughts  upon  its  mysterious  properties. 
The  ancients  believed  that  living  bodies,  and  even  heavy  metals,  would  not  sink 
in  it ; and  Pliny  and  Strabo  have  written  of  its  extraordinary'  buoyancy.  Be- 
fore I left  Jerusalem,  I had  resolved  not  to  bathe  in  it,  on  account  of  my  health  ; 
and  I had  sustained  my  resolution  during  the  whole  of  my  day’s  ride  along  its 
shore  ; but,  on  the  point  of  turning  up  among  the  mountains,  I could  resist  no 
longer.  My  clothes  seemed  to  come  off  of  their  own  accord  ; and.  before  Paul 
had  time  to  ask  me  what  I was  going  to  do.  I was  floating  on  its  wateis.  Paul 
and  the  Arabs  follow’ed ; and,  after  splashing  about  for  a while,  we  lay  like  a 
parcel  of  corks  upon  its  surface. 

“From  my  own  experience,  I can  almost  corroborate  the  most  extravagant 
accounts  of  the  ancients.  I know,  in  reference  to  my  own  specific  gravity,  that 
in  the  Atlantic  or  Mediterranean  I cannot  float  without  some  little  movement  of 
the  hands ; and  even  then  my  body  is  almost  totally  submerged ; but  here,  when 


83 


1838.]  Arabia  Petraca  and  the  Holy  Land. 

I threw  myself  upon  my  back,  my  boily  was  half  out  of  water.  It  was  an  exer- 
tion even  for  my  lank  Arabs  to  keep  themselves  under.  When  I struck  out  in 
swimming,  it  was  exceedingly  awkward  ; for  my  legs  were  constantly  rising  to 
the  surface,  and  even  above  the  water.  I could  have  lain  there  and  read  with 
perfect  ease.  In  fact,  I could  have  slept,  and  it  would  have  been  a much  easier 
bed  than  the  bushes  at  Jericho.  It  was  ludicrous  to  see  one  of  the  horses.  As 
soon  as  his  body  touched  the  water,  he  wras  afloat,  and  turned  over  on  his  side ; 
he  struggled  with  all  his  force  to  preserve  his  equilibrium  ; but  the  moment  he 
stopped  moving  he  turned  over  on  his  side  again,  and  almost  on  his  back,  kick- 
ing his  feet  out  of  water,  and  snorting  with  terror.  The  worst  of  my  bath  was, 
after  it  was  over,  my  skin  was  covered  with  a thick,  glutinous  substance,  which 
it  required  another  ablution  to  get  rid  of ; and  after  I had  wiped  myself  dry,  my 
body  burnt  and  smarted  as  if  I had  been  turned  round  before  a roasting  fire. 
My  face  and  ears  were  incrusted  with  salt ; my  hairs  stood  out,  ‘ each  particular 
hair  on  end and  my  eyes  were  irritated  and  inflamed,  so  that  I felt  the  effects 
of  it  for  several  days.  In  spite  of  all  this,  however,  revived  and  refreshed  by  my 
bath,  I mounted  my  horse  a new  man. 

“ Modern  science  has  solved  all  the  mystery  about  this  water.  It  has  been 
satisfactorily  analyzed,  and  its  specific  gravity  ascertained  to  be  1.211,  a degree 
of  density  unknown  in  any  other,  the  specific  gravity  of  fresh  water  being  1 ,000; 
and  it  has  been  found  to  hold  in  solution  the  following  proportions  of  salt  to  1 00 
grains  of  water — 


Grains. 

Muriate  of  lime, 

3.920 

Muiiate  of  magnesia. 

10.246 

Muriate  of  soda, 

10.360 

Sulphate  of  lime, 

0.054 

24.580 

“ Except  the  ruined  city  of  Petra,  I never  felt  so  unwilling  to  leave  any  place. 
I was  unsatisfied.  I had  a longing  desire  to  explore  every  part  of  that  unknown 
water ; to  spend  days  upon  its  surface ; to  coast  along  its  shores ; to  sound  its 
mysterious  depths,  and  search  for  the  rains  of  the  guilty  cities.  And  why  not? 
If  we  believe  our  bible,  that  bituminous  lake  covers  the  once  fertile  Vale  of  Sid- 
dim,  and  the  ruins  of  Sodom  and  Gomorrah ; and  why  may  we  not  see  them  ? 
The  ruins  of  Thebes  still  cover  for  miles  the  banks  of  the  Nile  ; the  pyramids 
stand  towering  as  when  they  were  built,  and  no  man  knows  their  builders  ; and 
the  traveller  may  still  trace,  by  ‘the  great  river,  the  Euphrates,’  the  ruins  of  the 
Tower  of  Babel.  Besides,  that  water  does  not  destroy  ; it  preserves  all  that  it 
touches ; the  wood  that  falls  into  it  becomes  petrified  by  its  action ; and  I can 
see  no  good  reason  why  it  should  liide  for  ever  from  man’s  eyes  the  monuments 
of  that  fearful  anger  which  the  crimes  of  the  guilty  had  so  righteously  provoked.” 

We  feel  some  regret  in  taking  leave  of  our  lively,  and  we 
are  persuaded,  veracious  traveller.  His  volumes  have  af- 
forded us  much  entertainment,  and  no  little  instruction. 
Wishing  our  readers  to  participate  in  our  pleasure,  we  have 
extracted  much  more  than  is  our  custom.  To  those  who 
have  perused  the  work,  our  review  can  be  of  little  service; 
except  to  present  in  a brief  space  those  “incidents”  and 
scenes,  which  in  our  view,  are  most  interesting,  and  worthy 
of  notice.  To  those  who  have  not  access  to  these  volumes, 
nor  time  to  read  them,  we  feel  persuaded  that  our  compend 


84 


Oxford  Tracts. 


[January 


will  afford  much  gratification.  We  are  pleased  to  observe 
that  the  work  is  duly  appreciated  by  the  public;  and  that  a 
second  edition  has  been  demanded.  There  is  in  our  country 
a predisposition  to  think  that  nothing  very  good  in  literature 
can  be  expected  from  American  authors;  and  too  often  second- 
rate  British  productions  will  pass  through  edition  after  edi- 
tion among  us;  while  works  of  more  intrinsic  value  of  Ame- 
rican manufacture,  lie  uncalled  for  on  the  bookseller’s  shelves. 
This  prejudice  is  certainly  not  patriotic;  and  we  hope  will 
soon  give  place  to  a more  just  estimate  of  American  genius. 

As  our  American  traveller  has  visited  many  other  coun- 
tries, and  no  doubt  has  by  him  copious  notes  of  the  “ inci- 
dents of  travel”  in  those  regions,  we  would  respectfully  sug- 
gest— what  will  occur  to  many  who  read  these  volumes — 
that  another  set  of  volumes  from  the  same  pen,  would  not 
be  unacceptable  to  the  public.  We  are  aware,  indeed,  that 
no  countries  upon  earth  are  so  interesting  as  those,  of  which 
we  have  an  account  in  these  volumes;  there  is  in  the  very 
ruins  of  Egypt,  Arabia,  and  Judea,  what  may  well  be  called 
“a  religious  interest;”  a sacred  feeling  of  reverence  accom- 
panies us  whilst  we  read  of  the  desolations  which  a righteous 
God  hath  produced  in  those  regions,  in  punishment  of  the 
pride,  luxury,  cruelty,  and  rebellion  by  which  they  were 
characterized;  and  in  fulfilment  of  prophecies  uttered  and 
recorded  three  or  four  thousand  years  ago:  but  sti  11  a lively 
description  of  scenes  in  Greece,  Italy,  Russia,  and  Poland, 
would  be  instructive  and  entertaining;  and  as  our  author  has 
got  the  attention  of  the  public,  he  may  calculate  upon  their 
continued  favour. 


Art.  V. — Tracts  for  the  Times.  By  members  of  the  Uni- 
versity of  Oxford.  Second  Edition.  London.  J.  G.  & 
F.  Rivington.  1837.  Three  volumes. 

These  Tracts  may  be  regarded  as  among  the  most  import- 
ant ephemerical  productions  of  the  day.  They  derive  their 
consequence  not  so  much  from  the  ability  with  which  they 
are  written,  as  from  the  station  of  their  authors,  and  the  cha- 
racter of  their  contents.  The  title  page  informs  us  that  they 
were  written  by  members  of  the  University  of  Oxford.  The 
principal  contributors  are  Dr.  Pusey,  the  professor  of  He- 


1838.] 


Oxford  Tracts. 


85 


brew,  Mr.  Keble,  the  professor  of  poetry,  and  Mr.  Newman, 
a fellow  of  Oriel  college.  All  these  gentlemen  are  distin- 
guished for  their  talents,  learning,  and  exemplary  character. 
They  are  the  modern  Fenelons  of  the  Church  of  England. 
This  statement  must  indeed  be  taken  with  some  allowance. 
They  have  the  refinement,  the  learning,  the  mysticism  and 
devotional  feelings  of  the  celebrated  Catholic,  but  they  have 
more  of  bigotry,  and  we  fear,  of  self  righteousness,  than  be- 
longed to  their  amiable  prototype.  “ If,  indeed,”  says  Mr. 
Newman,  “there  is  one  thing  more  than  another  that  brings 
home  to  me  that  the  Tracts  are  mainly  on  the  side  of  truth 

it  is  this:  the  evidence  which  their  writers  bear 

about  them,  that  they  are  the  reviled  party,  not  the  revilers. 
I challenge  the  production  of  any  thing  in  the  Tracts  of  an 
unkind,  satirical,  or  abusive  character;  any  thing  personal. 

The  writers  nowhere  attack  the  Christian  Observer, 

or  other  similar  publications,  though  they  evidently  as  little 

approve  of  its  theology,  as  the  Observer  of  the  Tracts 

We  know  our  place  and  our  fortunes;  to  give  a witness  and 
to  be  contemned,  to  be  ill  used  and  to  succeed.  Such  is  the 
law  which  God  has  annexed  to  the  promulgation  of  the  truth; 
its  preachers  suffer,  but  its  cause  prevails.  Be  it  so.  Joyfully 
will  we  all  consent  to  this  compact;  and  the  more  you  attack 
us  personally,  the  more  for  the  omen’s  sake,  will  we  exult  in 
it.”*  This  sounds  rather  strangely,  as  the  Observer  remarks, 
from  men  who  come  forth  as  public  assailants,  who  month 
after  month  publish  tracts  teaching  that  the  majority  of  the 
members  of  the  Church  of  England  have  cast  aside  her  doc- 
trines, and  differ  only  in  degree,  but  not  in  principle,  from 
Rationalists  and  Socinians.t  It  is  not  a matter  of  surprise 

* Christian  Observer,  Feb.  1837.  Much  of  Mr.  Newman’s  letter  to  the  Ob- 
server strikes  us  as  not  only  satirical  and  unkind,  but  as  supercilious  and  un- 
candid. 

-(■  The  Observer  frequently  complains  of  the  tone  of  these  tracts,  and  as  we 
think  with  justice.  “ Under  soft  words  they  are  more  invidious  than  many 
hotter  compositions  ; and  their  overweening  tone,  their  unfair  assumptions,  their 
constant  allusions  to  ‘ a certain  class,’  and  so  forth,  without  that  straight-forward 
specification  that  can  be  grappled  with,  are  more  irritating  to  an  ingenuous 
mind  than  even  abuse.”  “Mr.  Newman  only  echoes  the  assuming  and  un- 
charitable tone  of  the  Tracts  ; which,  under  mild  words,  are  supercilious  to  a 
degree  that  vexes  a truth-loving  man  far  more  than  warm  expressions.”  “We 
are  ashamed  of  the  cant  about  the  meekness,  mildness,  and  good  spirit  of  the 
Oxford  Tracts.  As  often  as  we  have  spoken  applaudingly  of  what  is  good  in 
them,  we  are  sure  to  feel  ourselves  immediately  rebuked  hy  some  passage  which 
stultifies  our  panegyrics.  We  abhor  persecution  ; but  we  must  say,  that  it  is  a 
hard  and  unequal  measure,  that  a clergyman  should  be  taunted  and  extinguished 


86 


Oxford  Tracts. 


[January 


that  these  publications,  proceeding  from  such  a source,  many 
of  them  elaborate  and  learned,  others  popular  and  plausible, 
and  all  of  them  imbued  with  the  spirit  of  ascetic  devotion, 
should  excite  more  than  ordinary  attention.  The  interest 
which  they  have  awakened,  however,  is  no  doubt  principally 
due  to  the  character  of  their  contents.  The  key  note  of  the 
whole  series  is  to  be  found  in  the  preface  to  the  first  volume. 
“ The  sacraments,  not  preaching,  are  the  sources  of  divine 
grace.”  The  same  sentiment  is  expressed  rather  more  at  length 
in  the  preface  to  the  second  volume.  “ Rationalistic,  or  (as 
they  may  be  more  properly  called)  carnal  notions  concerning 
the  sacraments,  and,  on  the  other  hand,  a superstitious  ap- 
prehension of  resting  in  them,  and  a slowness  to  believe  the 
possibility  of  God’s  having  literally  blessed  ordinances  with 
invisible  power,  have,  alas!  infected  a large  mass  of  men  in 

our  communion Hence  we  have  almost  embraced  the 

doctrine,  that  God  conveys  grace  only  through  the  instru- 
mentality of  mental  energies,  that  is,  through  faith,  prayer, 
active  spiritual  contemplation,  or  (what  is  called)  communion 
with  God,  in  contradistinction  to  the  primitive  view,  accord- 
ing to  which  the  church  and  her  sacraments  are  the  direct 
and  visible  means  of  conveying  to  the  soul  what  is  in  itself 
supernatural  and  unseen.  For  example,  would  not  most  men 
maintain,  on  the  first  view  of  the  subject,  that  to  administer 
the  Lord’s  Supper  to  infants,  or  to  the  dying  and  insensible, 
however  consistently  pious  and  believing  in  their  past  lives, 
was  a superstition  ? and  yet  both  practices  have  the  sanction 
of  primitive  usage.  And  does  not  this  account  for  the  pre- 
vailing indisposition  to  admit  that  baptism  conveys  regene- 
ration ? Indeed  this  may  even  be  set  down  as  the  essence  of 
sectarian  doctrine  (however  the  mischief  may  be  restrained, 
or  compensated,  in  the  case  of  individuals),  that  faith,  and 
not  the  sacraments  are  the  instruments  of  justification  and 
other  gospel  gifts ”* 

for  some  offence  against  ecclesiastical  etiquette,  while  the  only  censure  passed 
upon  divines  who  vituperate  the  Protestant  Reformation,  anil  take  part  with 
Rome  as  a sister,  though  we  have  some  ‘ private  differences’  with  her,  is  ‘ most 
excellent,  respectable,  and  learned  men,  only  somewhat  too  high  church.’  If 
these  were  really  high  church,  by  which  we  mean  true  church  principles,  the 
sooner  the  nation  abolished  such  a church  the  better.” 

* In  reference  to  the  passage  quoted  above,  the  Christian  Observer  asks, 
“ Did  ever  any  man,  but  the  most  ignorant  Popish  fanatic,  till  these  modern 
days,  write  thus  ! Administering  the  Lord’s  Supper  (by  which  we  feed  upon 
Christ  ‘ by  faith,  -with  thanksgiving-,’  that  is,  in  a purely  spiritual  banquet)  to 
infants,  or  to  the  dying  and  insensible,  is  not  superstition,  if  it  can  be  proved 


1838.] 


Oxford  Tracts. 


87 


The  Tracts  avowedly  aim  at  producing  a revolution  in 
public  opinion.  Their  doctrines,  it  is  said,  have  “ become 
obsolete  with  the  majority  of  the  members”  of  the  church, 
“and  are  withdrawn  from  public  view  even  by  the  more 
learned  and  orthodox  few  who  still  adhere  to  them.”  The 
main  doctrine  in  question,  they  tell  us,  is  “that  of  the  one 
catholic  and  apostolic  church  ....  as  the  storehouse  and 

that  there  were  in  some  former  age  some  persons  weak  or  ignorant  enough  to 
act  or  advocate  such  folly  and  impiety  ! Why  not  equally  vindicate  the  Pope’s 
sprinkling  holy  water  upon  the  horses,  or  St.  Anthony’s  preaching  to  the  fishes  ? 

The  Church  of  England  teaches,  after  holy  scripture,  that  we  are 

‘justified  by  faith.’  Professor  Pusey  [the  Observer  was  mistaken  in  ascribing 
this  particular  passage  to  Dr.  Pusey,  though  he  abundantly  teaches  the  doctrine 
complained  of]  teaches  that  the  sacraments  are  the  appointed  instruments  of 
justification.  The  learned  professor  ought  to  lecture  at  Maynooth,  or  the  Vati- 
can, and  not  in  the  chair  of  Oxford,  when  he  puts  forth  this  Popish  doctrine. 

Will  any  one  of  the  writers  or  approvers  of  the  Oxford  Tracts,  venture 

to  say  that  he  does  really  believe  all  the  doctrines  of  the  articles  and  homilies  of 

our  churchl We  have  often  asked  this  question  in  private,  but  could 

never  get  an  answer.  Will  any  approver  of  the  Oxford  Tracts  answer  it  in 
print!”  It  was  this  appeal  which  produced  the  letters  of  Mr.  Newman  to  the 
Observer  to  wliich  vve  have  already  referred,  and  which  are  published,  with  re- 
marks, in  the  numbers  for  February,  March,  April  and  May  of  1837.  The  re- 
marks of  the  Observer,  wliich  are  in  the  form  of  foot  notes  to  the  letters,  are  very 
excellent;  evangelical  in  doctrine,  and  cogent  in  argument  and  style.  Any 
reader  of  the  passage  quoted  in  the  text,  would  be  apt  to  take  it  for  granted,  that 
the  writer  approved  of  administering  the  Lord’s  Supper  to  infants  and  to  the 
dying  and  insensible.  He  was  complaining  of  the  low  views  now  prevailing  of 
the  efficacy  of  the  sacraments,  and  contrasted  with  modern  notions  the  purer  faith 
of  primitive  times,  when  the  Lord’s  Supper  was  thus  administered.  And 
throughout  the  Tracts  primitive  usage  or  apostolical  tradition  is  said  to  be  worthy 
of  equal  reverence  with  the  scriptures.  We  learn  from  Mr.  Newman’s  letter, 
however,  that  the  writer  did  not  mean  to  “ advocate”  this  usage,  or  to  teach  that 
it  was  now  binding,  inasmuch  as  ‘ a usage  may  be  primitive,  and  not  universal, 

may  belong  to  the  first  ages,  but  only  to  some  parts  of  the  church He 

does  but  say,  that  since  it  has  a sanction  in  early  times,  it  is  not  that  ‘ absurdity,’ 

‘ irrational  fanaticism,’  and  so  forth,  which  the  Observer  says  it  is.”  The  Tracts 
are  full  of  traps  for  critics  of  this  kind.  The  whole  course  of  reasoning  and 
statement  produces  a clear  and  strong  impression  of  the  general  sentiments  of 
the  writers,  but  there  is  great  difficulty  in  selecting  distinct  assertions  of  definite 
opinions.  “ They  are,”  says  the  Observer,  “ so  scholastically  constructed  that, 
when  the  obvious  bearing  of  a passage  or  tract  is  shown  to  be  open  to  objection, 
there  is  some  little  qualifying  word  in  a corner,  which  an  ordinary  reader  would 
never  discover,  to  ward  off  the  full  weight  of  an  honest  reply  to  the  passage  in 
its  true  spirit.”  This  is  true.  Though  we  have  read  the  three  volumes  with 
a good  deal  of  care,  we  dare  not  pledge  ourselves  to  any  thing  more  than  an 
honest  report  of  their  general  doctrines.  As  Mr.  Newman  has  corrected  some 
misapprehensions  into  which  the  Observer  has  fallen,  we  regret  that  his  promised 
examination  of  the  great  point  of  justification  has  not  been  printed.  He  seems 
to  have  discontinued  his  communications,  on  the  ground  that  the  Observer  did 
not  comply  with  his  unreasonable  demand  to  publish  Iris  letters,  without  note 
or  comment. 


88 


Oxford  Tracts. 


[January 


direct  channel  of  grace,  as  a divine  ordinance  ....  which 
conveys  secret  strength  and  life  to  every  one  who  shares  in 
in  it,  unless  there  be  some  actual  moral  impediment  in  his 
own  mind.”  This  is  the  centre  of  the  system  around  which 
all  the  other  doctrines  revolve  and  to  which  they  tend.  Ac- 
cording to  the  confession  of  the  Anglican  and  all  other  Re- 
formed churches,  the  Catholic  church  is  ‘the  congregation  of 
faithful  men  in  which  the  pure  word  of  God  is  preached,  and 
the  sacraments  are  duly  administered.’  The  Reformed 
churches  have  ever  considered  Christ  and  justification  by 
faith  in  his  merits,  as  the  great  centre  of  the  Christian  system. 
The  Oxford  Tract  writers  make  the  church  the  main  point; 
the  church  as  an  ordinance  for  conveying  life  to  all  its  mem- 
bers by  means  of  the  sacraments.  The  church,  with  them, 
is  the  great  mediator  between  God  and  man,  the  only  autho- 
rized channel  of  divine  communication.  If  any  one  is  bur- 
dened with  a sense  of  sin,  he  must  resort  to  the  church  and 
her  sacraments  as  the  means  of  obtaining  pardon  and  sanctifi- 
cation. Hence  we  are  told  that  the  sacraments  and  not 
preaching,  the  sacraments  and  not  faith,  are  the  instruments 
of  justification.  Of  course  the  question,  who  has  authority  to 
administer  these  sacraments,  who  have  “power  over  the 
gifts  of  the  Holy  Ghost  ?”  is  one  of  vital  importance.  It  is 
answered,  of  course,  by  saying  that  those  who  have  been 
episcopally  ordained  for  that  purpose;  hence  the  apostolical 
succession,  and  as  Mr.  Keble  calls  it,  “ Episcopal  grace”  is 
one  of  the  most  prominent  themes  of  these  tracts.  The 
bishops,  in  regular  succession,  have  received  power  to  com- 
municate the  Holy  Ghost  by  the  laying  on  of  hands.  This 
mysterious  gift  does  not  depend  for  its  efficacy  on  the  cha- 
racter or  state  of  mind  either  of  the  donor  or  recipient.  The 
act  of  ordination  conveys  grace  and  power  “over  the  gifts  of 
the  Holy  Ghost.”  Priests  are  thus  “ entrusted  with  the  keys 
of  heaven  and  hell — with  the  awful  and  mysterious  gift  of 
making  the  bread  and  wine  Christ’s  body  and  blood.”  As 
the  sacraments  are  the  channels  of  communicating  divine 
grace,  and  the  means  of  access  to  the  blood  and  merits  of 
the  Redeemer,  and  are  in  all  ordinary  cases  necessary  to  sal- 
vation, they  are  repeatedly  called  the  keys  to  the  kingdom 
of  heaven,  and  those  authorized  to  administer  them  are  there- 
fore entrusted  with  these  keys,  and  are  authorized  to  admit 
or  exclude,  as  they  deem  proper,  those  who  desire  the  bless- 
ings of  redemption.  The  mode  in  which  the  sacraments  are 
so  efficacious  is  expressedly  denied  to  be  through  faith  and 


183S.] 


Oxford  Tracts. 


S9 


prayer;  it  is  an  opus  operatum  efficacy,  depending  neither  on 
the  state  of  mind  of  the  administrator  or  partaker,  provided 
there  be  in  the  latter  no  actual  moral  impediment,  which,  in 
the  case  of  infants,  it  is  said,  can  never  exist.  By  baptism 
we  are  fully  justified,  which  is  made  to  include  the  forgive- 
ness of  sin,  original  and  actual,  the  renewal  of  our  nature, 
and  grace  to  enabie  us  to  keep  from  falling  into  any  deadly 
sin.  Hence  those  declarations  of  scripture,  and  those  articles 
of  the  church  which  speak  of  justification  by  faith  have  no 
reference  to  the  case  of  baptised  persons,  they  having  been 
thus  justified  at  the  time  of  their  baptism.  Should  they  fall 
into  any  grievous  sin,  especially  a second  time,  there  is  no 
certainty  of  forgiveness.  It  is  a delusion  to  suppose  with  the 
Papists  that  penance  is  a scicra?nent  by  which  such  forgive- 
ness can  be  secured,  or  with  the  Protestants,  that  we  may,  in 
faith  and  penitence,  confidently  rely  on  the  merits  and  right- 
eousness of  our  blessed  Redeemer.  All  that  remains,  in  this 
case,  is  ‘ the  baptism  of  tears’  and  ‘doubt’s  galling  chain;’ 
we  have  “ no  right  to  appropriate  again  what  was  given  ple- 
narily  in  baptism.”  In  the  Lord’s  Supper,  the  priest  has 
the  mysterious  power  of  making  the  bread  and  wine  Christ’s 
body  and  blood.  This  presence  of  Christ’s  body  is  a real  pre- 
sence, not  of  his  spiritual  body,  but  of  that  which  was  born 
of  the  Virgin  Mary,  and  with  which  he  ascended  to  heaven. 
The  Papists  err  in  this  matter,  not  in  asserting  the  real  pre- 
sence, but  in  undertaking  to  determine  the  manner  of  it. 
The  power  of  the  priesthood  extending  to  the  things  of  the 
unseen  world,  to  the  efficacious  administration  of  those  ordi- 
nances which  are  the  ordinary  means  of  salvation,  includes 
the  authority  to  forgive  sin.  Absolution  is  not  a general  de- 
claration that  forgiveness  is  granted  to  the  penitent  and  be- 
lieving, nor  is  it  a prayer  for  such  forgiveness,  it  is  the  autho- 
ritative remission  of  sin.  On  this  subject  there  is  indeed  not 
much  said  directly,  but  a great  deal  by  implication.  The 
rule  of  faith  is  not  the  bible  merely,  but  the  bible  as  inter- 
preted, and  even  “ limited”  and  corrected  by  tradition.  It 
is  expressly  said  that  the  controversy  on  this  subject  with  the 
church  of  Rome  is  not  as  to  the  value  of  tradition,  but  is  a 
mere  historical  question,  what  does  tradition  teach  ? There 
is  no  dispute  as  to  principle,  but  solely  as  to  the  application. 
Such  is  the  system  of  the  Oxford  Tracts.  It  is,  as  the  Chris- 
tian Observer  tersely  describes  it,  “ Protestantism  rejected, 
and  Popery  spoiled.” 

Before  appealing  to  any  particular  passages  in  proof  of  the 

VOL.  x.  no.  1.  12 


90 


Oxford  Tracts. 


[January 


correctness  of  this  general  exhibition,  it  may  be  well  to  refer 
to  some  general  indications  of  the  character  and  spirit  of  this 
system.  In  the  first  place,  these  writers  repeatedly  intimate, 
and  often  directly  assert,  that  the  doctrines,  which  they  are 
engaged  in  advocating,  have  gone  out  of  vogue;  that  they 
wish  to  introduce  a new,  or  rather  to  bring  back  an  old 
system  of  religion  very  different  from  that  now  prevail- 
ing. The  tracts  on  baptism  are  therefore  represented  “not  as 
an  inquiry  into  one  single  isolated  doctrine,  but  as  a delinea- 
tion, and  serious  examination  of  a modern  system  of  theology, 
of  extensive  popularity  and  great  speciousness,  in  its  elemen- 
tary principles.”  In  the  tracts  entitled  Via  Media,  we  are 
taught,  that  the  church  stands  in  need  of  a second  Reforma- 
tion, to  bring  it  back  from  its  ultra  Protestantism,  that  the 
great  distinction  between  this  modern  system  of  theology 
and  that  which  it.  is  desirable  to  restore  is,  that  the  former 
makes  faith  and  “heart-worship”  the  great  points,  the  latter 
the  “ power  of  the  church,”  and  the  efficacy  of  the  sacra- 
ments."" In  the  second  place,  Rome  is  spoken  of,  throughout 
these  volumes,  with  the  greatest  tenderness  and  respect.  The 
difference  between  Papists  and  the  Church  of  England  is 
represented  as  comparatively  slight,  while  all  non-episcopal 
churches  in  Great  Britain  and  elsewhere,  are  treated  with 
scorn.  Even  the  early  Reformers  of  the  English  Church, 
are  represented  as  having  gone  much  too  far  in  their  opposi- 
tion to  Popery;  and  the  Reformers  of  the  foreign  churches 
are  rejected  as  either  allies  or  brethren. 

* Thus,  in  Tract  No.  41,  in  order  to  show  how  different  modem  religion  is 
from  the  right  system,  Protestantism  is  said  to  be  “ the  religion  of  so  called  free- 
dom and  independence,  as  hating  superstition,  suspicious  of  forms,  jealous  of 
priestcraft,  advocating  heart-worship.”  Would  not,  it  is  asked,  a modem  Pro- 
testant, “ in  the  Confirmation  Service,  have  made  them  (the  candidates)  some 
address  about  the  necessity  of  spiritual  renovation,  of  becoming  new  creatures, 


&c.  1 I do  not  say  such  warning  is  not  very  appropriate  ....  is  it  not  cer- 
tain that  the  present  prevailing  temper  in  the  church  would  have  given  it  . . . 
and  the  Liturgy  does  not  ? . . . . Take  again  the  catechism Why  is 


there  no  mention  of  newness  of  heart,  of  appropriating  the  merits  of  redemption, 
and  such  like  phrases,  which  are  now  common  among  so  called  Protestants  ? • 
Why  no  mention  of  justifying  faith  ?”  Again,  in  the  Order  for  Visiting  the  Sick 
....  a modern  Protestant  “ would  rather  have  instituted  some  more  searching 
examination  (as  he  would  call  it)  of  the  state  of  the  sick  man’s  heart  . . . and 
besides,  not  a word  said  of  looking  to  Christ,  resting  on  him,  and  renovation  of 
heart.  Such  are  the  expressions  which  modern  Protestantism  would  have  con- 
sidered necessary,  and  would  have  inserted  such.  They  are  good  words  ; etill 
they  are  not  those  which  our  church  considers  the  words  for  a sick-bed  exami- 
nation.” This,  and  much  more  to  the  same  effect,  is  said  in  order  to  show  the 
characteristic  difference  between  modem  Protestantism,  and  that  system  which 
the  Oxford  writers  are  labouring  to  restore. 


1838.] 


Oxford  Tracts. 


91 


To  exhibit  the  evidence  of  the  tenderness  of  these  writers 
to  Rome,  and  of  their  severity  to  the  Reformed  churches, 
would  render  it  necessary  to  transcribe  a large  part  of  the 
Tracts.  We  can  only  give  a few  specimens.  The  conside- 
ration of  the  difficulties  and  imperfections  attending  the  Eng- 
lish Reformation,  we  are  told,  are  adapted  “ to  turn  us  in  af- 
fection and  sympathy  towards  the  afflicted  church,”  which 
has  been  the  “ mother  of  our  new-birth.”  Rome  is  called 
“ our  Latin  sister,”  and  we  are  told  to 

“ Speak  gently  of  our  sister’s  fall, 

Who  knows  but  gentle  love 

May  win  her,  at  our  patient  cal), 

The  surer  way  to  prove.” 

It  is  said  to  be  a mischievous  error  “ that  we  are  one  among 
many  Protestant  bodies,  and  that  the  differences  between 
Protestants  are  of  little  consequence;  whereas  the  English 
Church  is  not  Protestant,  only  politically,  that  is,  externally, 
or  so  far  as  it  has  been  made  an  establishment,  and  subjected 
to  national  and  foreign  influences.  It  claims  to  be  merely 
Reformed , not  Protestant,  and  it  repudiates  any  fellowship 
[alas!  who  is  guilty  of  schism  now  ?]  with  the  mixed  multi- 
tude which  crowd  together,  whether  at  home  or  abroad,  under 
a mere  political  banner.”  To  prove  that  this  is  no  new  doc- 
trine, appeal  is  made  to  the  fact  that  the  lower  house  of  con- 
vocation, in  1689,  objected  to  the  address  prepared  by  the 
bishops  to  King  William,  thanking  him  for  his  “ zeal  for  the 
Protestant  religion  in  general,  and  the  Church  of  England  in 
particular.”  The  ground  of  objection  was  the  phrase  quoted, 
which  imported  “ owning  common  union  with  the  foreign 
Protestants,”  vol.  3,  tr.  71.  In  Tract  36,  there  is  a list  of 
the  “ parties”  who  have  separated  from  the  church;  and  under 
the  head  of  those  “ who  receive  and  teach  a part  but  not  the 
whole  of  the  truth,  erring  in  respect  of  one  or  more  funda- 
mental doctrines ,”  are  enumerated  Presbyterians,  Indepen- 
dents, Methodists,  Baptists,  &c.”  Speaking  of  the  Quakers, 
they  say  in  Tract  41,  a churchman  “ must  consider  such  per- 
sons to  be  mere  heathens,  except  in  knowledge.”  “ So  far,” 
says  Tract  47,  “ from  its  being  strange  that  Protestant  sects 
are  not  ‘ in  Christ,’  in  the  same  fullness  that  we  are,  it  is  more 
accordant  to  the  scheme  of  the  world  that  they  should  lie  be- 
tween us  and  heathenism.  It  would  be  strange  if  there  were 
but  two  states,  one  absolutely  of  favour,  one  of  disfavour.” 
“ Now,”  says  Tract  74,  p.  4,  “the  privilege  of  the  visible 
church  is  to  be  herein  like  the  ark  of  Noah,  that,  for  any 


92 


Oxford  Tracts. 


[January 


thing  we  know  to  the  con'.rary,  all  without  it  are  lost  sheep.” 
In  the  notes  to  extracts  from  the  writings  of  Vicentius,  vol. 
2,  No.  24,  we  find  such  passages  as  the  following,  “ Consider- 
ing the  high  gifts  and  the  strong  claims  of  the  Church  of 
Rome  and  its  dependencies,  on  our  admiration,  reverence, 
love  and  gratitude,  how  could  we  withstand  it  as  we  do; 
how  could  we  refrain  from  being  melted  into  tenderness,  and 
rushing  into  communion  with  it,  but  for  the  words  of  truth 
itself,  which  bid  us  prefer  it  to  the  whole  world  ? ‘He  that 
loveth  father  or  mother  more  than  me  is  not  worthy  of  me.’ ” 
“ Whatever  be  our  private  differences  with  the  Roman  Ca- 
tholics, we  may  join  with  them  in  condemning  Socinians, 
Baptists,  Independents,  Quakers,  and  the  like.  But  God 
forbid,  that  we  should  ally  ourselves  with  the  offspring  of 
heresy  and  schism,  in  our  contest  with  any  branches  of  the 
holy  church,  which  maintain  the  foundation,  whatever  may 
be  their  incidental  corruptions!”  They  have  some  “pri- 
vate differences”  with  Rome,  it  seems,  but  declare  open  war 
on  all  non-episcopal  churches.  “Now  that  Rome  has  added, 
and  we  have  omitted,  in  the  catalogue  of  doctrines,  what  is 
left  to  us  but  to  turn  our  eyes  sorrowfully  and  reverently  to 
those  ancient  times,  and,  with  Bishop  Ken,  to  make  it  our 
profession  to  live  and  “ die  in  the  faith  of  the  Catholic  church 
before  the  division  of  the  East  and  West.”  This  then  is 
what  these  gentlemen  are  aiming  at,  to  bring  things  back  to 
the  state  in  which  they  were  before  the  great  schism.  Rome 
has  erred;  it  has  some  “ incidental  corruptions:”  it  had  not 
faith  enough  in  the  efficacy  of  the  sacraments  (!!)  and  there- 
fore added  to  their  number;  it  pays  undue  reverence  to 
images;  it  invokes  religiously  saints;  it  teaches  that  the  bread 
and  wine  are  actually  transubstantiated;  it  ascribes  too  much 
power  to  the  pope,  a certain  primacy  these  gentlemen  think 
his  due,  &c.  & c.  These  are  incidental  corruptions  of  little 
importance  compared  with  the  apostacy  of  the  Reformed 
churches  of  Scotland  and  the  continent  from  episcopacy. 
Not  merely  the  doctrines,  but  the  rites,  ceremonies,  ritual  of 
the  ancient  church  ought  to  be  restored.  Hence  the  Oxford 
writers  have  published  the  Catholic  Breviary  in  extenso, 
omitting  the  invocations  of  the  saints;  they  lament  the  omis- 
sion of  the  practice  of  exorcism  before  baptism:  they  urge 
the  propriety  of  praying  for  the  dead;  they  insist  on  calling 
the  communion  table  the  altar,  the  eucharist  a sacrifice;  they 
turn  their  back  to  the  congregation  during  the  service;  offer- 


1838] 


Oxford  Tracts. 


93 


ing  up,  after  the  manner  of  a priest,  prayers  for  them,  instead 
of  praying  with  them,  &c.  &c. 

It  would  be  easy  to  show  that  these  gentlemen,  and  those 
in  this  country  who  follow  them  with  willing  minds,  but 
with  unequal  steps,  are  apostates  from  the  true  doctrine  and 
spirit  of  the  Church  of  England,  as  to  both  these  points, 
Rome  and  the  Protestant  churches.  It  would,  indeed,  be 
amusing,  had  we  space  for  it,  to  contrast  the  respectful  and 
affectionate  language  of  these  Tracts,  with  the  plain  and 
honest  language  of  the  Homilies  and  Reformers  respecting 
Oxford’s  “ Latin  sister.”  They  do  not  speak  so  lightly  of 
her  fall  as  these  gentlemen  would  desire.  They  teach  that 
she  is  the  mother  of  abominations,  the  mystical  Babylon,  the 
antichrist,  antichristian  and  idolatrous,  “ that  she  is  so  far 
wide  of  the  true  church,  that  nothing  can  be  more;”  that  she 
is  not  “ built  on  the  foundation  of  the  apostles  and  prophets.” 
They  apply  to  her  language  of  opprobrium  and  contempt 
which  we  do  not  care  to  repeat.  These  gentlemen  say  she 
is  deserving  “ of  our  admiration,  reverence,  love  and  grati- 
tude.” Surely  they  are  men  of  another  spirit  than  their 
fathers,  degenerate  and  apostate  children.  Again,  as  to  the 
Protestant  churches,  the  Oxford  gentlemen,  as  we  have  seen, 
utterly  repudiate  all  fellowship  with  them;  they  call  on  God 
to  forbid  that  they  should  ally  themselves  with  such  “ off- 
spring of  heresy  and  schism”  against  the  “ holy  church”  of 
Rome.*  Were  such  the  language  and  spirit  of  the  English 
Reformers  ? Every  one  knows  that  there  was  scarcely  an 
individual  among  them  who  was  not  in  familiar  and  affec- 
tionate correspondence  with  the  Reformed  churches  on  the 
continent;  that  they  sought  the  aid  and  counsel  of  Calvin, 
Bucer,  Martyr,  Bullinger  and  others;  that  Cranmer  had  Bu- 
cer  called  to  Cambridge,  and  Martyr  to  Oxford,  to  teach 
theology;  that  Jewell,  in  his  correspondence  with  Bullinger 
and  Martyr,  after  the  accession  of  Elizabeth,  laments  that 
the  queen  would  not  allow  the  thorough  reformation  which 
they  desired,  but,  he  adds,  “ as  to  doctrine,  we  have  gone  to 
the  quick,  and  are  not  a nail’s  breadth  from  you  therein;” 
that  native  clergymen,  presbyterianly  ordained  on  the  conti- 
nent, were  admitted  without  objection  to  hold  preferment  in 
England,  without  re-ordination ; and  that  as  it  regards  foreign- 
ers, instances  of  the  same  kind  occur  down  to  the  civil  war. 

* Those  who  take  the  trouble  to  refer  to  the  Tracts  will  see  that  we  state  fairly 
the  meaning  of  their  language. 


94 


Oxford  Tracts. 


[January 


Laud  was  formally  reproved  as  late  as  1604  by  the  Univer- 
sity of  Oxford,  for  maintaining  that  their  could  be  no  true 
church  without  bishops.  Hallam,  in  his  Constitutional  His- 
tory of  England,  vol.  i.  p.  540,  says  that  the  first  traces  of 
the  absolute  necessity  of  episcopacy,  are  to  be  found  about 
the  end  of  the  reign  of  Elizabeth.  Lord  Bacon,  writing 
about  that  time,  says,  “ Yea,  and  some  indiscreet  persons 
have  been  so  bold  in  open  preaching,  to  use  dishonourable 
and  derogatory  speech  and  censure  of  the  churches  abroad; 
and  that  so  far  [as  though  it  was  a thing  unheard  of  before] 
as  some  of  our  men  ordained  in  foreign  parts  have  been  pro- 
nounced to  be  no  lawful  ministers.”  Vol.  i.  p.  382,  quoted 
by  Hallam,  who  adds,  that  “ Cranmer  and  most  of  the  origi- 
nal founders  of  the  Anglican  church,  so  far  from  maintaining 
the  divine  and  indispensable  right  of  Episcopal  government, 
held  bishops  and  priests  to  be  the  same  order.”  Indeed,  as 
we  may  have  occasion  to  show,  Cranmer  and  his  associates 
went  much  further  in  this  matter  than  Presbyterians  are 
wont  to  go.  Such  is  not  the  language  of  individuals  only; 
it  is  the  authorized  and  authoritative  language  of  the  stand- 
ards of  the  Church  of  England.  They  define  the  church 
catholic  to  include  ‘all  faithful  men  among  whom  the  pure 
word  of  God  is  preached  and  the  sacraments  duly  adminis- 
tered.’ In  the  twenty-third  article,  speaking  of  those  who 
are  lawfully  called  to  preach,  it  is  said,  “those  we  ought  to 
judge  lawfully  called  and  sent,  which  be  chosen  and  called 
to  this  work  by  men  who  have  public  authority  given  unto 
them  in  the  congregation  to  call  and  send  ministers  into  the 
Lord’s  vineyard.”  This  definition,  Bishop  Burnet  tells  us 
was  drawn  with  a view  to  the  several  churches  which  had 
been  differently  reformed.  In  the  55th  Canon,  all  ministers 
are  told,  “Ye  shall  pray  for  Christ’s  Holy  Catholic  Church, 
that  is,  for  the  whole  congregation  of  Christian  people  dis- 
persed throughout  the  whole  world,  and  especially  for  the 
churches  of  England,  Scotland  and  Ireland.”  Scotland  was 
then,  as  now,  Presbyterian.  The  fact  is,  that  these  high- 
church  principles,  as  they  are  called,  are  not  the  principles  of 
the  Church  of  England,  nor  of  her  purest  and  best  sons.  They 
owe  their  origin  mainly  to  Archbishop  Laud,  and  belong  to 
his  peculiar  school.  This  is  virtually  admitted  by  Prof.  Keble 
himself,  who  says,  “ Hooker,  as  well  as  Laud,  Hammond  and 
Leslie,  in  the  two  next  generations,  regarded  the  order  of 
bishops  as  being  immediately  and  properly  of  divine  right  . . . 
but  he,  in  common  with  most  of  contemporaries,  shrunk 


1838.] 


Oxford  Tracts. 


95 


from  the  legitimate  results  of  his  own  premises.  . . . The 
next  generation  of  divines  entered  on  the  subject,  fresh  from 
the  discovery  of  the  genuine  remains  of  St.  Ignatius.”*  It  is 
here  admitted  that  it  was  not  until  the  generation  after  Hooker 
(i.  e.  during  the  reign  of  James  and  Charles  I.),  that  the 
absolute  necessity  “ of  the  apostolical  commission  to  the 
derivation  of  sacramental  grace”  was  inculcated.  This  ad- 
mission is  not  confined  to  Professor  Keble  ; these  Tracts 
abound  in  complaints  of  the  influence  allowed  to  the  foreign 
Reformers  by  those  of  England;  of  lamentations  over  the 
omissions  of  popish  doctrines  and  ceremonies  in  the  formulas 
of  their  church  ; of  an  earnest  desire  “ to  add  to  the  articles” 
and  catechism,  and  that  too  specially  in  reference  to  the 
“ power  of  the  church”  and  the  apostolical  succession. 
What  does  all  this  amount  to,  but  an  admission  that  the 
English  Reformers  regarded  their  brethren  on  the  continent 
in  a very  different  manner  from  that  in  which  these  Oxford 
gentlemen  do,  and  that  they  entertained  very  different  views 
of  the  doctrines  on  account  of  the  omission  of  which  such 
complaints  are  made  ? The  truth  is,  that  at  the  time  of  the 
glorious  Reformation,  there  was  a revival  of  pure  doctrine 
and  genuine  religion  throughout  Europe.  The  great  body 
of  the  Reformers  in  England  and  on  the  continent  were  of 
one  mind  and  of  one  heart  ; they  regarded  each  other  as 
brethren,  and  felt  that  they  were  engaged  in  the  same  great 
work.  The  only  question  which  seriously  divided  them 
was  the  nature  of  the  eucharist,  and  this  might  have  been 
accommodated,  had  it  not  been  for  the  individual  peculiarities 
of  Luther  ; and  on  this  point  the  English  sided  with  the 
Swiss,  in  opposition  to  the  Lutheran  divines.  As  to  doc- 
trines, as  Bishop  Jewell  says,  there  was  not  a nail’s  breadth 
between  them.  Caivinistic  divines  (Bucer  and  Martyr), 
taught  theology  in  the  universities  ; Calvin’s  Institutes  was 
long  their  principal  text  book  ; and  when  Arminianism  first 
arose,  it  excited  as  much  opposition  in  England  as  it  did  in 

* See  Christian  Observer  April  1837.  The  Observer  remarks  on  this 
passage,  “Mr.  Keble’s  admission,  that  the  discovering  of  ‘the  genuine  remains’ 
of  St.  Ignatius,  in  comparatively  modern  times,  was  of  sufficient  potency  to 
change  the  aspect  of  theology,  and  to  stultify  the  articles  of  the  church  of 
England,  by  turning  Hookerism,  Cranmerism  and  Jewelism,  into  Laudism,  is  a 
far  better  comment  upon  his  own  sermon  on  tradition,  than  any  that  we  could 
offer.”  “ We  thank  God,”  the  Observer  says,  “that  6uch  is  not  the  doctrine 
of  the  church  of  England.  Our  most  eminent  divines,  in  her  true  spirit,  have 
blessed  God  for  our  own  exalted  privileges,  without  unchurching  other  com- 
munions.” 


96 


Oxford  Tracts. 


j January 


Holland.  Archbishop  Whitgift  published  the  Lambeth 
Articles  containing  the  strongest  assertion  of  Calvinism,  to 
withstand  the  progress  of  the  new  doctrine.  James  called 
Vorstius  an  atheist,  and  insisted  on  the  states  of  Holland  per- 
secuting him  and  other  Remonstrants.  He  had  previously 
sent  a delegation  to  sit  in  the  synod  of  Dort,  where  Armi- 
nianism  was  fully  condemned.  A preacher  in  Oxford  in 
1623  having  expressed  himself  dubiously  on  this  point,  was 
obliged  to  recant,  and  to  maintain  the  theses — Decretum 
praedestinationis  non  est  conditionale — Gratia  sufficiens  ad 
salutem  non  conceditur  omnibus.  It  was  the  rise  of  Laud 
whom  these  Oxford  gentlemen  call  “Father  and  Martyr,” 
and  some  in  this  country,  “that  eminent  martyr  for  Christ 
and  his  church,”  but  whom  the  Christian  Observer  styles,  “a 
Protestant  inquisitor,”  and  “ecclesiastical  tyrant,”  that 
changed  so  suddenly  the  face  of  things — we  say  the  face , 
because  it  was  for  a long  time  nothing  more.  The  court  be- 
came high  church  and  Arminian,  and  a cruel  persecution  was 
set  on  foot  and  long  continued  against  all  who  ventured  to 
differ  from  the  Archbishop.  We  must  not  allow  ourselves 
to  be  led  away  from  our  subject  by  the  tempting  field  for 
historical  detail,  which  here  opens  before  us.  Suffice  it  to 
say,  that  a majority  of  the  bishops  and  clergy,  and  an  over- 
whelming majority  of  the  nation  continued  faithful  to  the 
doctrines  and  spirit  of  the  Anglican  church.  From  the 
accession  of  James  I.  to  the  restoration  of  Charles  II.,  there 
was  not  a single  parliament  in  which  those  who  were  stig- 
matised as  Puritans,  had  not  the  complete  ascendancy.  The 
high  church  and  court  party  were  a mere  faction,  incon- 
siderable in  number,  though  all  powerful  from  the  possession 
of  office,  and  the  control  of  those  tremendous  engines  of 
tyranny,  the  Court  of  High  Commission,  and  of  the  Star 
Chamber.  We  are  not  to  suppose  that  all,  who  ultimately 
sided  with  the  king  in  the  civil  war,  approved  of  his  peculiar 
principles  of  ecclesiastical  and  civil  government.  Far  from 
it.  Strafford  and  Laud,  the  one  the  representative  of  arbi- 
trary power,  and  the  other  of  High  Churchism,  were  both 
impeached  at  the  very  commencement  of  the  parliament,  and 
by  the  almost  unanimous  consent  of  the  house.  Under 
James  I.  when  episcopacy  was  introduced  into  Scotland, 
Presbyterian  ministers  were  consecrated  bishops,  without 
previous  re-ordination  as  deacons  and  priests.  (On  the  re- 
storation of  prelacy  under  Charles  II.,  however,  Leighton 
and  Sharp,  as  high-church  doctrines  had  obtained  the  ascend- 


1838.] 


Oxford  Tracts. 


97 


ancy,  were  re-ordained  before  consecration.  But  as  soon  as 
they  reached  Edinburg,  they  with  two  associates,  who  had 
been  ordained  before  the  Commonwealth,  immediately  con- 
secrated six  Presbyterian  ministers  without  presuming  to 
re-ordain  them  as  presbyters.)*  When  the  unfortunate 
Charles  was  reduced  to  extremity,  and  the  enemies  of  episco- 
pacy had  gained  the  ascendancy,  and  demanded  the  abolition 
of  prelacy  as  the  condition  of  peace,  he  pleaded  his  conscien- 
tious belief  of  the  necessity  of  episcopal  government  in  the 
organization  of  the  church.  To  this  scruple  his  own  intimate 
friends  and  counsellors  replied,  “If  by  conscience  it  is  in- 
tended to  assert  that  episcopacy  is  jure  divino  exclusive, 
whereby  no  Protestant,  or  rather  Christian  church,  can  be 
acknowledged  for  such,  without  a bishop,  we  must  therein 
crave  leave  wholly  to  differ.  And  if  we  be  in  an  error  we 
are  in  good  company,  there  not  being,  as  we  have  cause  to 
believe,  six  persons  of  the  Protestant  religion  of  the  other 
opinion.”!  This  may  have  been  an  exaggeration  ; but  it 
proves  clearly  enough  that  the  high  church  party,  even 
among  the  royalists,  was  a mere  faction.  We  have  not 
space,  nor  is  this  the  occasion,  for  tracing  the  history  of 
these  principles.  They  have  prevailed,  sometimes  to  a 
greater,  and  sometimes  to  a less  extent,  in  the  English 
church,  but  they  have  no  claim  to  be  considered  as  the  prin- 
ciples of  the  church  itself.  In  opposing  these  principles  we 
are  not  to  be  accused  of  hostility  to  the  church  of  England. 
We  love  and  venerate  her  Reformers,  w’e  claim  communion 
with  her  martyrs,  we  rejoice  in  her  testimony  for  the  truth. 
We  are,  as  Presbyterians,  what  the  editors  of  the  Christian 
Observer  are,  as  churchmen.  We  prefer  our  own  form,  but 
we  do  not  denounce  theirs.  We  shrink  from  the  idea  of 
renouncing  communion  with  the  Holy  Catholic  church,  the 
congregation  of  Christian  people  dispersed  throughout  the 
whole  world.  We  pity,  as  burdened  with  the  guilt  of 
schism,  “ those  who  repudiate  all  fellowship”  with  the  mil- 
lions of  God’s  people  who  do  not  believe  in  the  truth  and 

* See  Burnet’s  History  of  his  own  times,  vol.  I.  pp.  200,  201. 

+ Hallam  vol.  2,  p.  254.  Poor  Charles  may  have  been  sincere  in  this  matter, 
he  had  been  so  long  under  the  influence  of  Laud.  Yet  he  had  consented  to  the 
abolition  of  Episcopacy  in  Scotland,  and  in  his  letters  he  principally  urges  po- 
litical reasons  for  his  refusal.  “ Show  me,”  he  says,  “ any  precedent  where 
Presbyterian  government  and  regal  was  together  without  perpetual  rebellions. 
. . . . And  it  cannot  be  otherwise;  for  the  ground  of  their  doctrine  is  anti- 
monarchical.”  He  was  constantly  quoting  the  maxim  of  his  father,  “ N o bishop 
no  king.” 

VOL.  X.  NO.  1. 


1,3 


98 


Oxford  Tracts. 


[January 


necessity  of  “ Episcopal  grace.”  If  our  high  church  friends 
wish  to  know  how  we  feel  when  they  unchurch  and  denounce 
us,  we  can  inform  them,  by  asking  how  they  feel  when 
they  hear  themselves  excommunicated  and  denounced  by 
the  Romanists  ? We  presume  they  feel  neither  alarm  nor 
remorse  ; that  there  is  a sentiment  of  pity  awakened  at  the 
blindness  and  bigotry  which  such  denunciations  evince  ; a 
feeling  of  wonder  that  men,  with  any  knowledge  of  the 
bible  or  sense  of  religion,  can  so  exalt  matters  of  form  and 
organization  above  doctrinal  truth  and  spiritual  piety,  can 
consider  mint,  anise  and  cummin  as  of  more  importance  than 
judgment,  mercy  and  faith.  There  is  perhaps  a little  differ- 
ence between  the  two  cases.  The  denunciations  of  the 
Romanists  come  from  a majority  against  a minority.  But 
the  reverse  is  the  fact  when  high-church  men  denounce  their 
fellow  Protestants.  And  when  this  is  done,  as  in  this  country, 
by  a mere  handful  in  the  presence  of  the  whole  Christian 
community,  there  is  an  air  of  the  absurd  about  the  whole 
matter,  which  softens,  without  elevating  the  feelings  which 
it  excites. 

It  is  time,  however,  to  return  to  the  Tracts  themselves. 
We  feel  bound  to  substantiate  the  correctness  of  the  general 
outline  given  above  of  the  doctrines  which  they  teach.  This 
can  be  done  at  best  in  a very  inadequate  manner  by  detached 
quotations,  and  must  in  the  present  instance  be  done  very 
briefly.  We  have  already  perhaps  quoted  enough  to  show 
the  views  of  the  Oxford  writers  on  the  church,  which  they 
consider  the  great  fundamental  doctrine.  The  importance  of 
this  doctrine  is  frequently  and  strongly  asserted.  Thus,  in 
Tract  49,  it  is  said,  “Let  it  be  considered  that  the  restoration 
of  a doctrine  so  evidently  important  in  its  bearings  as  that  of 
the  church,  must  necessarily  produce  a great  change  upon  a 
system  out  of  which  it  has  been  lost.  We  have  been  accus- 
tomed to  a Ptolemaic  theory  of  our  spiritual  system  ; . . . . 
we  find  ourselves  called  upon  to  adopt  an  opposite  theory,  to 
take  for  the  centre  of  our  system  that  which  we  had  been 
used  to  regard  as  a mere  satellite  about  our  own  orb.  No 
wonder  if  we  feel  our  notions  deranged  ; if  every  thing 
seems  in  a new  place  ; that  which  before  was  primary,  now 
made  subordinate  ; and  vice  versa.”  It  cannot  be  pretended 
that  the  doctrine  of  the  church  as  taught  in  the  standards  of 
all  the  Protestant  communions,  has  been  lost  out  of  the  theo- 
logical system  of  the  great  majority  of  the  members  of  the 
Church  of  England  ; that  is,  that  the  church  catholic  is  the 


1838.] 


Oxford  Tracts. 


99 


whole  congregation  of  believers  throughout  the  world,  and  a 
particular  church  is  a branch  of  this  general  communion  in 
which  the  pure  word  of  God  is  preached  and  the  sacraments 
duly  administered.  This  doctrine  has  not  been  lost,  and  is 
therefore  not  the  one  to  be  restored,  and  the  restoration  of 
which  is  to  produce  such  a revolution  in  our  system  of  reli- 
gion. The  church,  according  to  these  Tracts,  is  “ a visible 
spiritual  society,  formed  by  Christ  himself,  a household  over 
which  he  has  appointed  his  servants  and  rulers  to  the  end.” 
There  is  nothing  in  this  general  statement  either  novel  or 
startling.  But  we  are  taught,  however,  in  the  second  place 
that  we  must  not  suppose  that  this  means  merely  that“  there 
is  a number  of  sincere  Christians  scattered  through  the 
world,”  but  “ that  there  is  on  earth  an  existing  society, 
apostolic  as  founded  by  the  apostles;  catholic  because  it 
spreads  its  branches  in  every  place;  i.  e.  the  church  visible 
with  its  bishops,  priests  and  deacons.”  This  church,  thus 
organized,  is  the  representative  of  Christ  to  the  end  of  time. 
Thirdly,  we  are  to  believe  in  this  visible  episcopally  organ- 
ized society,  because  “Christ  hath  appointed  it  as  the  only 
way  to  eternal  life.  . . . Christ  never  appointed  two  ways 
to  heaven,' nor  did  he  build  a church  to  save  some,  and  make 
another  institution  for  other  men’s  salvation.”  Tract  2.  The 
reason  why  communion  with  this  church  is  so  necessary  is, 
that  it  is  “ the  storehouse  and  direct  channel  of  grace,  a divine 
ordinance  ...  to  be  approached  joyfully  and  expectantly  as 
a definite  instrument,  or  rather  the  appointed  means,  of 
spiritual  blessings.”  Vol.  ii.  p.  5.  The  visible  church  is  thus 
“the  channel  of  grace,”  not  so  much  because  its  ministry 
preserve  and  preach  the  truth,  as  because  they  bear  a com- 
mission from  Christ  to  administer  the  sacraments.  “ The 
sacraments  are  in  the  hands  of  the  clergy,”  and  of  a clergy 
episcopally  ordained,  no  one  has  a right  to  take  this  authority 
on  himself;  “ no  command  of  an  earthly  king,  no  ordinance 
of  an  earthly  legislature,  could  invest  us  with  power  over  the 
gifts  of  the  Holy  Ghost  ....  or  over  the  things  of  the  un- 
seen world.”  “ He  alone  is  evidently  entitled  to  confer  the 
power  of  conveying,  by  the  appointed  means,  the  gifts  of  His 
Spirit,  who  himself,  in  the  first  instance,  gave  that  Spirit  to 
his  church.”  Now,  as  the  sacraments  are  the  means  of  con- 
veying justification  and  other  gospel  gifts,  as  these  sacraments 
“ are  evidently  in  the  hands  of  the  church  visible,”  it  follows 
that,  “ as  we  betake  ourselves  to  a dispensary  for  medicine 
in  like  manner  we  are  to  come  to  that  one  society, 


100 


Oxford  Tracts. 


[January 


to  which  Christ  has  entrusted  the  office  of  stewardship  in  the 
distribution  of  gifts  of  which  He  alone  is  the  author  and  real 
dispenser.”  When  tempted,  therefore,  to  forsake  the  hal- 
lowed pale  of  this  society,  let  us  reply,  “To  whom  shall  we 
go?  Thou  hast  the  words  of  eternal  life;  and  we  believe 
and  are  sure  that  thou  art  the  minister  and  representative  of 
Christ  the  Son  of  the  living  God.”  Tracts  5 and  11. 

Such  being  the  nature  of  the  church,  it  is  evident  that  the 
peculiar  power  belonging  to  it,  and  its  ministry  of  conferring 
the  gifts  of  the  Holy  Ghost,  is  to  be  attributed  to  the  trans- 
mission of  this  mysterious  prerogative  in  an  uninterrupted 
line  from  Christ  himself.  Hence  the  apostolical  succession 
is  one  of  the  most  prominent  subjects  in  these  volumes.  To 
understand  this  subject,  it  must  be  remembered  that  this  suc- 
cession does  not  consist  in  the  mere  regular  and  orderly  se- 
quence of  properly  appointed  officers,  analogous  to  the  regu- 
lar succession  in  a line  of  civil  magistrates,  but  in  the  trans- 
mission by  the  laying  on  of  hands,  of  a secret,  mysterious  and 
awful  power,  over  the  gifts  of  the  Spirit  and  things  of  the 
unseen  world.  Ordination,  therefore,  is  not  a mere  mode  of 
appointing  to  office,  but  it  is  an  ordinance  for  conferring 
grace,  which,  as  it  can  come  from  no  other  than  a bishop,  is 
called  “ Episcopal  grace.”  Hence  we  are  told  that  “ Ordi- 
nation, or,  as  it  is  called  in  the  case  of  bishops,  consecration, 
though  it  does  not  precisely  come  within  our  definition  of  a 
sacrament,  is  nevertheless  a rite  partaking  in  a high  degree 
of  a sacramental  character,  and  it  is  by  a reference  to  the 
proper  sacraments,  that  its  nature  can  be  most  satisfactorily 
illustrated.”  The  two  points  in  which  it  partakes  of  this 
sacramental  character,  are,  that  it  confers  grace,  and  that  its 
efficacy  is  not  dependent  on  the  moral  character  of  the  giver 
or  receiver  of  the  rite.  “He  who  receives  unworthily,  or 
in  an  improper  state  of  mind,  either  ordination  or  consecra- 
tion, may  probably  receive  to  his  own  soul  no  saving  health 
from  the  hallowed  rite;”  but  this  does  not  interfere  with  its 
validity.  The  grace  or  gift  conferred  is  nothing  less  than 
the  Holy  Ghost,  and  power  over  his  gifts.  This  is  repeated- 
ly and  explicitly  asserted.  Thus,  in  this  same  Tract,  speak- 
ing of  worthiness,  it  is  asked,  “ Who  is  a fit  and  meet  dis- 
penser of  the  gifts  of  the  Holy  Spirit  ?”  “ No  earthly  au- 

thority,” it  is  said,  “can  compel  him  (a  bishop)  to  lay  his 
hands  on  what,  he  may  conceive  an  unworthy  head  ....  or 
arrogantly  assume  to  itself  the  power  to  confer  the  Holy 
Ghost.”  In  Tract  1,  it  is  said,  “ we  have  confessed  before 


1838.] 


Oxford  Tracts. 


101 


God  our  belief,  that  through  the  bishop  that  ordained  us,  we 
received  the  Holy  Ghost  . . . are  these  words  idle  .... 
or  do  they  express  merel}1-  a wish  (which  is  surely  far  below 
their  meaning),  or  do  they  not  rather  indicate  that  the  speaker 
is  conferring  a gift  ? Surely  they  can  mean  nothing  short 
of  this.*  But  whence,  I ask,  his  right  to  do  so  ? Has  he 
any  right,  except  as  having  received  the  power  from  those 
who  consecrated  him  to  be  a bishop.  He  could  not  give 
what  he  had  never  received.  It  is  plain  that  he  but  trans- 
mits; and  that  the  Christian  ministry  is  a succession — we 
have  therefore  ....  acknowledged  the  doctrine  of  Aposto- 
lical Succession.  And  for  the  same  reason,  we  must  ne- 
cessarily consider  none  to  be  really  ordained  who  have  not 
thus  been  ordained.” 

The  power  of  the  priesthood  resulting  from  this  exclusive 
claim,  and  from  this  view  of  the  nature  of  ordination,  is  of 
course  tremendous,  and  is  asserted  by  these  writers  with 
great  boldness.  The  successors  of  the  apostles,  we  are  told, 
are  the  bishops.  ‘‘  They  stand  in  the  place  of  the  apostles, 
as  far  as  the  office  of  ruling  is  concerned;  and,  whatever  we 
ought  to  do,  had  we  lived  when  the  apostles  were  alive,  the 
same  ought  we  to  do  for  the  bishops.  He  that  despiseth 
them,  despiseth  the  apostles.”  Tract  10.  “ They  stand  be- 

fore their  flocks  as  the  authorized  successors  of  the  apostles; 
as  armed  with  their  power  to  confer  spiritual  gifts  in  the 
church,  and,  in  cases  of  necessity,  to  wield  their  awful  wea- 
pon of  rejection  from  the  fold  of  Christ.”  Tract  5.  “ This  is 

faith,  to  iook  at  things  not  as  seen,  but  as  unseen;  to  be  as 
sure  that  the  bishop  is  Christ’s  representative,  as  if  we  actu- 
ally saw  him  work  miracles  as  St.  Peter  and  St.  Paul  did. — 
I repeat,  the  bishops  are  apostles  to  us. — The  meetingers 
[Mr.  Newman  says  there  is  nothing  unkind  or  contemptuous 
in  these  tracts]  have  no  head,  they  are  all  mixed  together  in 

a confused  way Our  Lord  and  Saviour  confirms  us 

with  the  Spirit  of  all  goodness;  the  bishop  is  his  figure  and 
likeness  ....  he  rules  the  whole  church  here  below,  as 
Christ,  the  true  and  eternal  sovereign,  rules  it  above  . . . . 
he  visibly  chooses  those  whom  Christ  vouchsafes  to  choose 
invisibly^,  to  serve  in  the  word  and  sacraments  of  the  church.” 
Tract  10.  We  do  not  wonder  that  the  Observer  asks,  ‘ How 

•Reference  is  here  had  to  the  Ordination  Service,  “Receive  the  Holt  Ghost 
for  the  office  and  work  of  a priest  in  the  church  of  God,  now  committed  unto 
thee,  by  the  imposition  of  our  hands.  Whose  sins  thou  dost  forgive,  they  are 
forgiven  ; and  whose  sins  thou  dost  retain,  they  are  retained,”  &c. 


102 


Oxford  Tracts. 


[January 


long  would  the  bishops  be  tolerated  ....  in  a Protestant 
country,  if  any  half  dozen  of  them  should  rise  in  their  places 
and  say  of  themselves  what  these  Tracts  say  of  them  ?’ 

It  is  no  part  of  our  object  to  examine  the  grounds  on  which 
these  extravagant  claims  are  rested.  These  writers  frequently 
reprove  the  spirit  which  calls  for  clear  and  decisive  proof  of 
their  doctrines.  They  tell  us,  that  the  humble  Christian  is 
content  to  follow  the  slightest  intimations  of  his  Saviour’s 
will,  to  be  guided  by  his  eye,  to  rest  satisfied  with  the 
crumbs  which  fall  from  his  table.  This  is  all  very  true. 
But  when  a system  is  advanced  of  such  portentous  character, 
and  pressed  on  our  belief  as  the  condition  of  salvation,  we 
must  have  scriptural  reasons,  or  our  faith  will  stand  in  ‘the 
wisdom  of  men,’  and  not ‘in  the  power  of  God.’  We  cannot 
be  satisfied  with  being  told  “ it  is  very  clear,  and  there  is  no 
doubt  about  it.”  We  cannot  consider  such  assertions  as  even 
crumbs  of  evidence.  Tract  19  says,  reasonably  enough, 
“Men  are  sometimes  disappointed  with  the  proofs  offered  in 
behalf  of  some  important  doctrines  of  our  religion;  such 
especially  as  the  necessity  of  episcopal  ordination  in  order  to 
constitute  a minister  of  Christ.”  To  meet  this  difficulty  we 
are  told,  “ the  faintest  probabilities  are  strong  enough  to  de- 
termine our  conduct  in  a matter  of  duty.”  As  a specimen 
of  these  “faintest  probabilities”  reference  is  made  to  “the 
argument«for  the  apostolical  succession,  derived  from  the  or- 
dination of  St.  Paul  and  St.  Barnabas,  Acts  xiii:  2,  3.”  A 
better  specimen  for  faintness  could  hardly  be  selected.  For 
in  the  first  place  Paul  had  been  a preacher  for  several  years 
before  this  supposed  ordination,  having  exercised  his  ministry 
in  Damascus,  in  Arabia,  in  Jerusalem,  in  Cilicia,  and  for  a 
year  in  Antioch  itself.  In  the  second  place,  he  over  and 
over  denies  that  he  received  his  apostleship,  or  his  ministe- 
rial office,  from  any  other  than  Jesus  Christ.  It  was  neither 
‘of  man,  nor  by  men.’  Yet  Hooker,  Hales,  and  others, 
would  have  us  believe,  for  the  sake  of  episcopacy,  that  the 
apostleship  was  conferred  on  him  at  this  time  by  the  laying  on 
of  the  hands  of  men.  In  the  third  place,  there  was  no  apostle 
at  Antioch  to  ordain  him.  If  he  was  ordained  at  all,  it  was 
by  the  prophets  and  teachers,  as  ‘ Simeon,  that  was  called 
Niger,  and  Lucius  of  Cyrene,  and  Manaen,’  the  lowest  order 
of  preachers.  It  was  these  who  “ ministered  to  the  Lord,” 
and  to  whom  the  Holy  Ghost  said,  Separate  me  Barnabas  and 
Saul.  This  is  surely  a very  faint  argument  for  the  absolute 
necessity  for  episcopal  ordination.  When  men  begin  to  for- 


1838.] 


Oxford  Tracts. 


103 


sake  the  scriptures  for  tradition,  and  dote  about  fables,  they 
seem  to  lose  the  ordinary  power  of  discriminating  truth. 

The  great  source  of  priestly  power,  however,  is  the  posses- 
sion of  the  exclusive  right  to  administer  the  sacraments,  and 
the  exclusive  possession  of  the  power  to  render  them  effica- 
cious. By  their  ordination  by  the  hands  of  a bishop,  the 
priests  have  been  “ intrusted  with  the  keys  of  heaven  and 
hell  . . . and  with  the  awful  and  mysterious  privilege  of 
dispensing  Christ’s  body  and  blood,”  Tract  10;  or  as  it  is 
elsewhere  expressed,  “ the  awful  and  mysterious  gift  of 
making  the  bread  and  wine  Christ’s  body  and  blood.”  They 
alone  have  authority  to  admit  any  one  to  the  fountain  opened 
for  sin  and  uncleanness;  the  merit  of  Christ  is  applied 
through  the  sacraments  which  they  only  have  the  right  to 
administer.  These  gentlemen  say,  that  even  on  the  ground 
of  expediency,  it  is  best  to  adhere  to  their  church,  for  it  is 
THE  ONLY  CHURCH  IN  THIS  REALM  WHICH  HAS  A RIGHT  TO 
BE  QUITE  SURE  THAT  SHE  HAS  THE  Lord’s  BODY  TO  GIVE 
to  His  people;  a sentence  which  they  print  in  capitals  for 
the  sake  of  emphasis.  The  Papists  never  claimed  higher 
powers  for  their  priesthood  than  these  writers  arrogate  to 
themselves  and  brethren.  They  claim  the  power  of  dispen- 
sing life  and  death,  salvation  or  perdition,  at  pleasure.* 

The  proofs  of  the  extent  of  this  priestly  power,  are  neces- 
sarily involved  in  the  evidence  to  be  adduced  of  the  correct- 
ness of  the  statement  already  given  of  their  opinions  of  the 
nature  of  the  sacraments. 

* To  the  popish  “ exaggerations,”  says  the  Obseuveh,  “ of  priestly  absolution, 
and  the  power  of  the  keys,  that  frightful  engine  of  despotism,  the  fulcrum  of 
which  was  the  doctrine  maintained  in  these  Tracts  upon  the  apostolical  authority, 
which  every  minister  of  Christ  still  possesses  to  bind  and  loose,  the  sacraments  being 
the  channels  for  the  conveyance  of  divine  grace,  and  the  priest  who  administers 
them  having  power  over  the  gifts  of  the  Holy  Ghost,’  ‘ power  over  the  things  of 
the  unseen  world  a power  never  more  arrogantly  assumed  by  Rome  herself,  in 
the  madness  of  her  spiritual  tyranny,  when  ‘ drunk  with  the  blood  of  the  saints,’ 
than  in  such  passages  as  the  following,  by  Mr.  Newman,  Mr.  Keble,  and  Dr. 
Pusey,  who  actually  dare  to  write,  ‘ The  fountain  (of  the  Redeemer’s  blood)  has, 
indeed,  been  opened  for  sin  and  uncleanness,’  but  ‘it  were  to  abuse  the  power 
of  the  keys  entrusted  to  us  J again,  that  is,  (after  a first  offence)  to  pre- 
tend to  admit  them  thus  ; now  there  remains  only  the  baptism  o f tears.'  (May 
God  forgive  men  who  thus  awfully  presume  to  limit  the  virtue  of  the  Redeemer’s 
atonement,  who  substitute  the  penance  of  tears  for  the  blood  of  Christ ; and  who 
interpose  between  man  and  his  God,  to  admit,  or  shut  out  from  the  kingdom  of 
heaven,  as  they  see  fit,  just  as  the  popish  priests  did,  to  their  own  pontifical 
dignity  and  great  gain,  though  of  this  we  accuse  not  the  Oxford  brethren,  till 
Luther  spoiled  Tctxel’s  trade):  to  all  such  presumptuous  follies  and  unscriptural 
dreamings  our  Homilies  reply  as  follows,”  &c.  Christian  Observer,  March 
1837,  p.  162. 


104 


Oxford  Tracis. 


[January 


On  this  subject  we  are  taught  generally,  as  already  quoted, 
that  “ the  sacraments,  and  not  faith,  are  the  means  of  justifi- 
cation, and  other  gospel  gifts,”  and  in  Tract  41,  that  “Al- 
mighty God  has  said  His  Son’s  merits  shall  wash  away  all 
sin,  and  that  they  shall  be  conveyed  to  believers  through  the 
two  sacraments.”  In  Tract  73,  p.  12,  it  is  said,  the  sacra- 
ments are  “ the  principal  channels  through  which  His(Christ’s) 
merits  are  applied  to  individuals,”  . . . that,  “ regeneration, 
the  communion  of  saints,  the  resurrection  of  the  body  (are) 
consequent  on  their  administration.”  We  are  told  in  Tract 
27,  that  it  is  “ the  nature  of  sacraments,  that  not  only  the 
name,  but  even  the  properties  and  effects  of  what  they 
represent  and  exhibit  are  given  to  them.”  Accordingly,  as 
water  in  baptism  represents  both  the  blood  of  Christ  and  the 
influences  of  the  Spirit,  to  it  are  ascribed  at  once  the  forgive- 
ness of  sin,  and  the  renovation  of  the  heart.  “ The  sacrament 
of  baptism  is  not  a mere  sign  or  promise,  but  actually  a means 
of  grace,  an  instrument  by  which,  when  rightly  received,  the 
soul  is  admitted  to  the  benefits  of  Christ’s  atonement,  such  as 
forgiveness  of  sin,  original  and  actual,  reconciliation  to  God, 
a new  nature,  adoption,  citizenship  in  Christ’s  kingdom,  and 
the  inheritance  of  heaven — in  a word  regeneration.  And 
next,  baptism  is  considered  to  be  rightly  received,  when 
there  is  no  positive  obstacle  or  hindrance  to  the  reception  in 
the  recipient,  such  as  impenitence  or  unbelief  would  be  in 
the  case  of  an  adult;  so  that  infants  are  necessarily  right  re- 
cipients of  it,  as  not  being  capable  of  actual  sin.”  Tract  76, 
p.  1.  “Whether  grace  be  given  in  and  through  the  water, 
or  only  contemporaneously  with  it Whether  bap- 

tism besides  washing  away  past  sin,  admits  into  a state  in 
which,  for  sins  henceforth  committed,  repentance  [penance  ?] 
stands  in  place  of  a sacrament,  so  as  to  ensure  forgiveness 
without  a specific  ordinance;  or  whether  the  full  and  explicit 
absolution  of  sin  after  baptism  is  altogether  put  off  till  the 
day  of  judgment;”  . . . these  and  similar  questions  are  said 
to  be  points,  about  which  the  divines  of  the  church  of  Eng- 
gland  differ.  We  shall  see  that  the  Tract  writers  teach  that 
there  is  no  certainty  of  the  forgiveness  of  post-baptismal  sins; 
and  if  we  understand  some  of  their  statements  they  favour  the 
theory  that  the  water  becomes  “ impregnated  with  a spiritual 
property,”*  to  use  the  language  of  Comber,  one  of  the 

* With  regard  to  this  point  we  may  be  mistaken,  though  we  doubt  it.  The 
Christian  Observer,  however,  says,  “The  Oxford-tract  doctrine  on  sacramental 


1838.] 


Oxford  Tracts. 


105 


authors  quoted  in  the  Catena  Patrum.  In  Tract  40  it  is  said, 
“ Our  Lord  joined  the  two  together — the  high,  mysterious, 
and  spiritual  doctrine  of  the  Trinity,  with  the  no  less  myste- 
rious communication  of  grace  by  water  baptism.”  One  of 
the  running  titles  of  the  Tracts  on  baptism,  as  we  learn  from 
the  Observer  is,  “ Reformed  notions  destroy  the  sacraments,” 
and  one  of  the  heads  of  destruction  specified  is,  “they  deny 
that  baptism  is  the  means  of  remitting  original  sin,  or  of  ob- 
taining justification.”  “If  men  conceive  of  sacraments,”  it 
is  said,  “as  external  symbols,  and  acting  through  a moral 
operation,  by  representing  to  our  souls  the  greatness  of  his 
love,  his  humiliation,  his  sufferings,  and  thus  kindling  our 
faith,  and  thereby  uniting  us  with  Him;  then,  and  much 
more,  will  all  the  operations  of  the  Holy  Spirit  be  resolved 
into  presenting  to  the  mind  outward  motives.”  No  believing 
Protestant  denies  that  the  sacraments  are  means  of  grace,  or 
is  disposed  to  limit  the  mode  or  measure  of  the  operation  of 
the  Spirit  in  rendering  them  effectual.  But  Protestants  do 
deny  what  these  Tracts  labour  to  establish,  that  the  sacra- 
ments are  the  means,  i.  e.  the  ordinary  and  principal  means 
of  gaining  access  to  the  merits  of  the  Saviour,  so  that  there  is 
“in  general”  no  reception  of  the  benefits  of  those  merits 
either  before  or  without  them,  that  they  constitute  the  keys 
of  heaven  and  hell  in  the  hands  of  the  clergy,  and  give  them 
“ power  over  the  gifts  of  the  Holy  Spirit;”  that  they  uniformly 

efficacy,  we  confidently  assert  is  Romanist.  The  distinction  which  the  Tracts 
make,  to  take  it  from  the  mazes  of  Popery,  and  to  reduce  it  to  a via  media,  mis- 
named Anglican,  avails  nothing.  The  Papists  made  the  same  distinction.  At 
the  Council  of  Trent  the  Dominicans  insisted  that  the  sacraments  operated  by 
inherent  grace-conferring  efficacy  ; the  Franciscans  said  that  the  efficacy  arises 
from  God  having  attached  it  to  them;  whereupon  long  quarrels  ensued,  though 
each  acknowledged  opus  operatum  influence.  Now  we  do  not  affirm  that  Dr. 
Pusey  and  his  friends  are  Dominician,  but  only  that  they  are  Franciscan : and 
Dr.  Pusey  himself  states  that  he  holds  the  Bellarmine  opus  operatum  view, 
which  involves  the  Franciscan  notion.  If  the  Oxford  friends  are  not  Romanist, 
then  are  not  Bellarmine  and  the  Franciscans.”  May  p.  322.  Our  collection 
of  these  Tracts,  unfortunately,  does  not  contain  Dr.  Pusey’s  three  Tracts  on  bap- 
tism, much  however  is  said  on  the  subject  in  others  of  the  series.  While  they 
teach  clearly  that  the  sacraments  “ convey  grace,”  the  mode  in  which  they  do 
it  is  left  undetermined.  There  is  an  evident  unwillingness  to  make  any  expla- 
nation which  should  lessen  the  mystery.  That  God  should  see  fit  to  attend  the 
penitent  and  believing  performance  of  even  an  external  duty,  with  the  special 
influences  of  his  Spirit  is  not  so  great  a mystery.  These  Tracts,  however,  teach 
that  the  communication  of  grace  by  water  baptism  “ is  as  mysterious  as  the 
doctrine  of  the  Trinity.”  No  less  mysterious,  they  tell  us,  is  “ The  virtue  of  the 
holy  communion ; how  it  conveys  to  us  the  body  and  blood  of  the  Incarnate 
Son  crucified,  and  how,  by  partaking  it,  body  and  soul  are  made  spiritual.” 
Tract  73,  p.  12. 

VOL.  X.  NO.  I. 


14 


106 


Oxford  Tracts. 


[January 


convey  grace,  in  the  absence  of  any  actual  moral  impediment; 
or  that  Papists  and  the  Church  of  England,  to  the  exclusion 
of  all  Lutherans  and  Reformed,  have  the  power  of  “ imparting 
the  Trinity  in  baptism.”* 

That  these  Tracts  teach  that  the  real  body  and  blood  of 
Christ  are  present  in  the  “holy  communion,”  is  not  merely 
inferred  from  the  expressions  already  quoted,  in  which  they 
speak  of  “making  the  body  and  blood  of  Christ,”  of  having 
“the  mysterious  privilege  of  dispensing”  that  body;  or  of 
their  being  the  only  church  that  have  “the  Lord’s  body  to 
give  his  people,”  but  it  is  fully  and  elaborately  taught  in 
Tract  27,  which  is  a dissertation  on  the  subject  from  the 
works  of  John  Cosin,  Bishop  of  Durham.  “ As  to  the  man- 
ner of  the  presence  of  the  body  and  blood  of  our  Lord  in  the 
blessed  sacrament,  we  that  are  Protestant  and  Reformed,  ac- 
cording to  the  ancient  Catholic  church,  do  not  search  into  the 

manner  of  it  with  perplexing  inquiries we  leave  it 

to  the  power  and  wisdom  of  our  Lord,  yielding  a full  and 
unfeigned  assent  to  his  words.  Had  the  Romish  maintainers 
of  transubstantiation  done  the  same,  they  would  not  have  de- 
termined and  decreed a manner  of  presence,  newly 

by  them  invented.”  “We  hold  by  a firm  belief,  that  it  is 
the  body  of  Christ;  of  the  manner  how  it  becomes  so,  there  is 

not  a word  in  the  gospel we  believe  a real  presence 

no  less  than  you  (the  Romanists)  do.”  “ If  it  seems  impos- 
sible that  the  flesh  of  Christ  should  descend,  and  become  our 
food,  through  so  great  a distance,  we  must  remember  how 
much  the  power  of  the  Holy  Spirit  exceeds  our  sense  and 

our  apprehensions and  so  make  our  faith  to  receive 

and  believe,  what  our  reason  cannot  comprehend.  Yet  our 
faith  does  not  cause  or  make  that  presence,  but  apprehends 

it  as  truly  and  really  effected  by  the  words  of  Christ 

In  this  mj-stical  eating  by  the  wonderful  power  of  the  Holy 
Ghost,  we  do  invisibly  receive  the  substance  of  Christ’s  body 
and  blood,  as  much  as  if  we  should  eat  and  drink  both  visi- 
bly.” The  doctrine  of  transubstantiation  is  denied,  yet  it  is 
admitted  that  “ there  is  a conversion  of  the  bread  into  the 
body  of  Christ,  for  ....  by  virtue  of  the  words  and  blessing 
of  Christ,  the  condition,  use,  and  office  of  the  bread  is  wholly 
changed,  that  is,  if  common  and  ordinary,  it  becomes  our 

mystical  and  sacramental  food;  whereby the  true 

body  of  Christ  is  not  only  shadowed  and  figured,  but  also 

* Christian-  Observer,  March  p.  161. 


1838.] 


Oxford  Tracts. 


107 


given  indeed,  and  by  worthy  communicants  truly  received. 

. . . . This  change,  whereby  supernatural  effects  are  wrought 
by  things  natural,  while  their  essence  is  preserved  entire, 
doth  best  agree  with  the  grace  and  power  of  God.”  “ The 
words  of  Christ  make  the  form  of  the  sacrament  to  consist 
in  the  union  of  the  thing  signified  with  the  sign,  that  is,  the 
exhibition  of  the  body  of  Christ  with  the  consecrated  bread, 
still  remaining  bread;  by  divine  appointment  these  two  are 
made  one.”  Not  merely  the  merits  of  Christ  are  represented, 
but  “ His  very  body  that  was  crucified,  and  his  blood  that 
was  shed  for  us,  are  truly  signified  and  offered.”  “ We  con- 
fess the  necessity  of  a supernatural  and  heavenly  change,  and 
that  the  signs  cannot  become  sacraments  but  by  the  infinite 
power  of  God,  whose  proper  right  it  is  to  institute  sacra- 
ments in  His  church,  being  alone  able  to  endue  them  with 
virtue  and  efficacy.”  This  is  a painful  subject;  strong  as  is 
the  language  of  Calvin,  and  especially  of  Bucer  in  relation  to 
it,  arising  partly  out  of  the  influence  of  their  previous  opi- 
nions, and  partly,  no  doubt,  from  a strong  desire  to  keep  on 
terms  with  the  Lutherans,  (this  was  particularly  the  case 
with  regard  to  Bucer,  who  was  severely  censured  for  his 
concessions),  yet  their  doctrine  was  very  different  from  that 
here  presented.  They  did  not  hold  to  the  real  presence  of 
the  very  body  that  was  crucified,  or  admit  any  change  in  the 
elements  which  it  required  infinite  power  to  effect;  nor  did 
they  believe  that  these  elements  were  “ imbued  with  virtue 
and  efficacy”  so  that  “supernatural  effects  are  produced  by 
means  natural.”  Professor  Pusey’s  complaint  that  “Re- 
formed notions  destroy  the  sacraments”  is  of  course  an  ad- 
mission that  his  opinions  are  not  those  of  the  Reformed 
church. 

Intimately  connected  with  the  subject  of  the  nature  of  the 
sacraments,  is  the  great  question  of  justification.  It  is  here 
that  the  Oxford  Tracts  make  utter  shipwreck;  giving  up,  if 
not  in  words,  at  least  in  reality,  the  great  doctrine  of  the  Re- 
formation, the  restoration  of  which  from  the  rubbish  of  popery 
was  the  greatest  service  ever  rendered  to  the  world  by  unin- 
spired men.  We  have  already  seen  that  these  Tracts  teach 
that  we  are  justified  in  baptism.  This  doctrine  is  expressed 
so  frequently  and  plainly  that  the  passages  need  not  be  again 
recited.  As  in  an  ordinary  Christian  community  the  great 
mass  of  the  people  are  baptised  in  infancy,  are  they  all  to  be 
considered  as  justified  persons  ? The  answers  given  to  this 
question  do  not  seem  to  be  uniform.  According  to  one  mode 


108 


Oxford  Tracts. 


[January 


of  representation  they  are;  they  are  not  only  justified,  but 
saints,  the  children  of  God,  no  matter  how  infidel  their  opi- 
nions, or  how  profligate  their  lives.*  But  according  to  an- 
other view,  baptismal  grace  may  be  lost  and  all  its  privileges 
forfeited.  Those  who  sin,  (we  suppose,  who  commit  any 
mortal,  or  deadly  sin,  for  the  system  seems  to  demand  the 
distinction,  between  venial  and  mortal  sins),  Mr.  Newman 
says  expressly  “they  have  no  right  to  appropriate  again  what 
was  given  them  plenarily  in  baptism.”  He  does  not  deny  them 
all  hope,  nor  forbid  their  looking  to  Christ,  but  he  does  deny 
them  all  confidence  that  their  post-baptismal  sins  are  par- 
doned; that  is  a question  the  decision  of  which  must  be  post- 
poned until  the  judgment,  all  that  is  left  for  them  in  this 
world  is  “ the  baptism  of  tears”  and  “doubt’s  galling  chain.” 

The  doctrine  then  is,  that  the  merits  of  Christ  by 
which  we  are  justified,  are  plenarily  given  in  baptism,  toge- 
ther with  that  renovation  of  nature,  and  those  aids  of  the 
Spirit  which  are  requisite  to  our  salvation.  Should  we  sin 
after  baptism,  there  remains  no  more  sacrifice  for  us;  the 

* “Talk,”  says  the  Observer,  “of  the  antinomianism  of  Crisp  and  Hun- 
tington ! Let  the  reader  find  if  he  can,  in  all  their  writings,  any  passage  so 
mischievous,  so  soul-deluding,  so  provocative  of  licentiousness,  as  the  following 
remarks  of  Mr.  Dodworth.  To  tell  men  avowedly  living  in  every  kind  of  pro- 
fligacy, ‘ intemperance  and  lust,’  and  who  even  ‘ deny  the  fundamental  doc- 
trines of  the  bible,’  that  they  are — not  merely  that  they  ought  to  be,  but  that 
they  actually  are — ‘faithful  brethren  in  Christ  Jesus ‘saints,’  though  they 
scoff  at  the  name  ; is  morally  polluting,  and  opposed  to  the  whole  genius  of  pure 
and  undefiled  religion.”  Some  of  the  passages  quoted  from  Mr.  Dodworth  are 
the  following.  He  asks,  “ How  is  the  efficacy  of  Christian  baptism  to  be  recon- 
ciled with  the  actual  state  of  those  who  have  been  baptised  V The  answer  is, 
“ We  cannot  see  that  a Christian  is  one  who  is  risen  again,”  but  “ he  is  spiritu- 
ally, though  not  ostensibly  or  manifestly  a new  man.”  “ The  testimony  of 
human  observation  is  to  be  entirely  and  altogether  set  aside.”  “ Think  of  ad- 
dressing those  who  are  living  in  every  kind  of  worldly  folly  and  frivolity  .... 
as  saints,  by  a name  which  they  themselves  will  ridicule.  Think  of  addressing 
those  as  faithful  brethren  in  Christ  Jesus  ....  who  are  addicted  to  intem- 
perance and  lust,  or  who  may  be  denying  the  fundamental  truths  of  the  bible.” 
“ It  can  scarcely  be  a subject  of  surprise,  that  an  inconsistency  so  palpable  as 
this  should  forcibly  strike  the  mind  [and  conscience  too,  we  should  think],  and 
suggest  a difficulty  with  respect  to  the  initiatory  rite  of  the  Christian  church.” 
“ It  is  a point  to  which,  above  all  others,  we  must  apply  the  Christian  rule,  We 
walk  by  faith,  and  not  by  sight.  We  have  nothing  but  the  bare  word  of  God 
to  rely  upon.”  Observer,  March,  p.  1 81.  Mr.  Dodworth  is  said  to  be  “ a devout, 
amiable  and  zealous  clergyman,  who,  having  begun  with  Irving  and  Mr.  Drum- 
mond in  defending  modem  miracles,  has  found  for  the  present  a resting  place  in 
the  system  of  the  Oxford  Tracts.”  He  may  be  a very  amiable  man,  but  if  he 
wrote  the  above  extracts,  he  is  certainly  a very  silly  one.  It  is  proper  to  say  that 
we  have  met  with  nothing  in  the  Tracts  themselves,  so  absurd  or  so  revolting. 
They  are  bad  enough,  but  this  is  almost  insane. 


1838] 


Oxford  Tracts. 


109 


merits  and  mercy  of  Christ  are  indeed  sufficient  for  our  for- 
giveness, but  no  sacrament  has  been  provided  for  again  com- 
municating those  merits,  or  for  assuring  us  of  that  mercy. 
The  precious  invitations  and  promises  of  the  gospel  are  not 
addressed  to  post-baptismal  sinners,  who  have  therefore  no 
right  to  appropriate  them  to  themselves.  “ Dr.  Gardiner;” 
(the  famous  Catholic  Bishop  of  Winchester,  under  Henry 
VIII.  and  Mary)  says  the  Christian  Observer,  “argued  (see  his 
well  known  letter  to  Fox)  that  as  persons  are  now  generally 
baptised,  and  therefore  justified,  in  infancy,  the  Protestant 
doctrine  of  justification  by  faith,  even  if  it  were  in  theory 
true,  is  of  no  greater  practical  importance  to  those  who  were 
born  under  the  Christian  system,  and  were  therefore  justified 
in  baptism,  and  never  did  any  works  in  our  unjustified  state, 
than  to  discuss  ( — we  quote  the  illustration  with  pain,  but  it 
shows  the  profane  levity  with  which  this  cardinal  doctrine  of 
the  gospel  has  been  too  often  treated — ) whether,  &c.  &c.  [the 
illustration  we  omit].  Professor  Pusey  does  not  adopt  Popish 
Gardiner’s  profane  levity  of  illustration,  but  he  makes  use  of 
his  argument  as  his  own;  thus  directly  fraternizing  with 
Rome  and  rejecting  Protestantism;  for  he  says — Dr.  Pusey 
we  mean,  not  Dr.  Gardiner,  the  professor  of  Hebrew  at  Ox- 
ford in  the  nineteenth  century,  not  Chancellor  Gardiner  in  the 
sixteenth,  1 The  article  on  works  before  justification  is  of 
much  importance  in  clearing  the  system,  by  setting  forth  the 
relation  to  man’s  natural  state  and  unassisted  powers  [very 
true,  Dr.  Gardiner  would  have  echoed]  : but  to  us  individu- 
ally, who  have  been  born  within  it,  (the  Episcopal  church) 
[good,  good,  exclaims  Gardiner,  rcm  tetigisti — it  was  just 
what  I tried  to  teach  your  ignorant  Reformers],  and  who  were 
never  left  to  our  mere  natural  powers,  having  had  original  sin 
remitted  to  us  through  baptism  in  our  infancy,  and  having  then 
been  justified  and  cleansed  from  all  sin,  and  had  the  grace  of 
Christ  given,  and  fresh  supplies  pledged  to  us,  the  statement 
of  the  character  of  works  done  before  justification  and  the 

grace  of  Christ  does  not  apply it  does  not*  speak  of 

a state  in  which  we  ever  actually  were.”  Neither  do  the  calls 
or  promises  of  the  gospel  apply  to  baptised  persons.  “ He 
who  is  touched  with  a sense  of  our  infirmities  says,  ‘Come 
unto  me  all  ye  that  labour  and  are  heavy  laden  and  I will 
give  you  rest;’ — but  Professor  Pusey  interposes  between 

* Christian  Observer,  Feb.  p.  125,  as  we  have  not  seen  these  Tracts  on 
Baptism,  we  are  obliged  to  take  our  extracts  from  the  Observer. 


110 


Oxford  7'racls. 


[January 


Christ  and  the  penitent,  saying,  * the  way  of  repentance  must 
not  be  made  so  easy;’  and  holding  the  keys,  to  open  or  shut, 
to  remit  sins  or  to  retain  them,  he  does  not  see  his  way,  he 
says,  to  apply  to  a penitent  after  baptism  ‘ the  gracious  words 
which  invited  those  who  had  never  known  Christ,  and  so 
had  never  forsaken  him’ — ....  yet,  even  with  this  gra- 
cious promise  before  him,  Dr.  Pusey  does  not  think  he  is  to 
admit  this  post-baptismal  penitent  to  a joyful  hope  of  pardon 
through  Christ:  he  tells  him,  that  having  been  baptised,  ‘ he 
has  no  fresh  baptism  for  remission  of  sins  to  offer;  and  there- 
fore tears,  and  fasts,  and  pains,  and  ever  enduring  terrors, 
must  do  the  rest.  Oh!  it  is  a dreadful  doctrine!  And  if  so 
dreadful  in  the  hands  of  a Keble  ora  Pusey,  what  must  it  be 
when  administered  by  priests  of  a sterner  mould.”* 

It  is  obvious  that  this  system  involves  the  most  unscrip- 
tural  doctrines  respecting  the  nature  of  sin.  It  supposes  that 
after  the  renovation  received  in  baptism,  we  may,  in  virtue 
of  the  aids  of  the  Spirit,  live  without  sin,  or  without  such  sin 
as  shall  forfeit  the  divine  favour,  or  need  the  renewed  appli- 
cation of  the  blood  of  Christ.  “It  is  enough,”  says  bishop 
Jebb,  as  quoted  in  Tract  76,  p.  54,  “for  us  to  believe  . . . . 
that  at  the  time  of  baptism,  a new  nature  is  divinely  commu- 
nicated, and  gracious  privileges  are  especially  vouchsafed,  in 
such  measure  and  degree  that,  whosoever  are  clothed  with 
this  white  garment,  may,  through  his  help,  ‘keep  their  bap- 
tism pure  and  undefiled  for  the.  remainder  of  their  lives, 
never  wilfully  committing  any  deadly  sins.”  If  deadly 
means  any  thing  here,  it  must  mean  grievous,  or  as  the 
papists  say  mortal.  In  like  manner  Mr.  Newman  speaks 
of  the  baptised  living  without  sin,  and  in  his  letter  already 
referred  to,  he  says,  “ When  the  Spirit  takes  up  his  abode  in 
us  [at  Baptism],  we  have  so  superabounding  and  awful  a 
grace  tabernacled  in  us,  that  no  other  words  described  it 
more  nearly  than  to  call  it  an  angel’s  nature.”  We  can  see 
no  difference  between  this  doctrine  and  that  of  the  Roman- 
ists, except  that  the  latter  makes  provision  for  the  assured 
forgiveness  of  post-baptismal  sins  by  the  sacrament  of  pe- 
nance. The  council  of  Trent  teaches  that  if  the  regenerated 
had  sufficient  gratitude  towards  God,  to  preserve  the  right- 
eousness and  grace  given  them  in  baptism,  there  would  be 
no  need  for  any  further  provision  for  the  remission  of  sins; 
but  since  we  are  liable  to  fall  into  such  sins,  God  has  pro- 


* Obsehteb,  May,  p.  333. 


1838.] 


Oxford  Tracts. 


Ill 


vided  sacramentum  poenitentiae,  quo  lapsis  post  bap- 
tismum  beneficiurn  mortis  Christi  applicatur,  i.  e.  the 
sacrament  of  penance  by  which  the  benefit  of  Christ’s  death 
may  be  applied  to  those  who  have  fallen  after  baptism. 
These  Tracts  teach  that  for  such  sins,  no  provision  is  made, 
forgiveness  is  not  absolutely  hopeless,  but  there  is  no  pro- 
mise of  it.  For  a first  offence  there  is  some  comfort,  “there 
is  yet  one  plant  left  after  the  shipwreck  of  baptismal  grace — 
not,  says  Dr.  Pusey,  what  ‘a  modern  class  of  divines’  pre- 
tend, namely,  ‘the  appropriation  of  the  merits  and  righteous- 
ness of  our  blessed  Redeemer,’  but  ‘a  baptism  of  tears’  and 
‘ pains  whereby  we  ma}7  be  restored.’  ”* 

The  reader  will  be  surprised  to  hear  after  all  this,  that  these 
writers  still  hold  the  doctrine  of  justification  by  faith.  It  is 
not,  however,  that  previous  doctrine  which  the  true  catholic 
and  apostolic  church  in  all  ages,  has  expressed  by  those 
terms.  “The  article  about  justification  does  not  apply  to  us; 
we  are  justified  in  baptism,  by  the  faith  of  the  church,  which 
is  involved  in  the  sacrament.  They  do  not  speak  of  merit, 
or  making  ourselves  worthy  of  justification,  or  of  good 
works  helping  out  the  righteousness  of  God  in  Christ  for 
effecting  it;  all  this  may  safely  be  disallowed,  and  justification 
be  predicated  of  faith,  and  not  of  works,  by  attaching  it  to 
baptism,  in  the  virtue  of  the  faith  of  the  church,  and  not  of 

the  recipient Is  it  sufficient  to  tell  the  world  that 

you  believe  the  doctrine  of  justification  by  faith,  when  you 
mean  by  it  something  quite  different  to  that  which  the  ex- 
pression conveys  to  a Protestant  ear;  something  quite  diffe- 
rent from  that  which  the  whole  body  of  the  Reformers  meant 

by  it? We  ought,  however,  to  add,  injustice  both 

to  Professor  Pusey  and  to  the  Reformers,  that  though  the 
article  on  Justification  by  Faith  is  grievously  opposed  to  the 

* “ The  doctrine  of  the  church  of  Rome  upon  these  subjects  [ justification  and 
post-baptismal  sin],  though  it  is  in  spirit  that  of  these  Tracts,  is  less  terrific,  be- 
cause it  makes  repentance  a sacrament ; so  that  an  authorized  avenue  of  ‘ sacra- 
mental grace’  is  still  afforded  for  the  solace  of  the  trembling  penitent.  The 
Tract  writers  indeed  give  the  substance  of  penance,  and  the  seal  of  absolution, 
but  not  in  the  full  and  consistent  manner  necessary  to  cohere  with  the  other 

part  of  the  system The  Tract  doctrine  is  Protestantism  rejected,  and 

popery  spoiled.  It  yields  the  penitent  neither  the  sacrament  of  penance,  nor  the 
scriptural  appropriation  of  the  blood  of  Christ.”  Observer,  May,  p.  332.  In 
another  part  of  the  same  note  the  Observer  says,  “ We  might  apply  the  matter 
to  the  Oxford  writers.  What  is  your  hope  of  salvation  ? Is  it  not  that  you 
were  justified,  cleansed,  and  renewed,  in  baptism  ; and  that  grace  was  then 
given  you  to  work  out  your  salvation  ; which  grace  you  have  not  forfeited  by 
sin  ; so  that  you  are  entitled  to  the  covenanted  mercies  of  God?”  Obsehyeh, 
May,  p.  332. 


112 


Oxford  Tracts. 


[January 


Oxford  Tract  system  ....  and  though  Professor  Pusey 
considers  that  article  as  having  been  the  cause  of  infinite 
mischief,  by  leading  to  ‘the  wildest  antinomianism,’  yet, 
that,  on  the  whole — bountiful  concession  for  an  Oxford  Pro- 
fessor to  the  glorious  eleventh  article  of  the  Anglican  church 
— it  was  i innocently  intended  ! /’  ” 

That  this  is  a fair  exhibition  of  the  doctrine  of  these  Tracts 
on  the  all  important  subject  of  justification,  may  be  inferred 
not  only  from  the  passages  quoted,  and  from  the  authority 
of  the  Observer  as  a witness,  but  from  the  concession  of  Mr. 
Percival,  one  of  the  most  conspicuous  and  accredited  writers 
of  the  Oxford  school.  He  says,  in  a letter  published  in  the 
J^ondon  Record,  Oct.  2,  1837,  “Allowing  certain  explana- 
tions there  is  nothing  in  the  Tridentine  statement  (about 
justification)  which  cannot  fairly  be  reconciled  with  gospel 
doctrine.”  Now  as  this,  and  the  sufficiency  of  the  scriptures, 
which  these  gentlemen  also  reject,  were  the  two  great  doc- 
trines in  dispute  between  the  Papists  and  Reformers,  and  in 
comparison  with  which  all  other  points  of  difference  were  of 
minor  importance,  can  there  be  a more  distinct  avowal  of 
adhesion  to  the  anti-protestant  faith,  than  is  contained  in  this 
declaration  of  Mr.  Percival,  and  in  the  extracts  already  given 
from  the  other  Oxford  writers  ? What  is  that  protestanism 
worth  which  is  Tridentine  on  the  doctrine  of  justification, 
and  on  the  rule  of  faith  ? The  great  secret  of  popish  power, 
the  great  source  of  the  long  continued  degradation  of  the 
hearts  and  consciences,  the  lives  and  fortunes  of  men  under 
the  Romish  priesthood,  was  this  very  Oxford  doctrine  of 
baptismal  justification.  If  after  the  plenary  application  of 
the  merits  of  the  Redeemer,  made  in  that  ordinance,  there  is 
no  right  remaining  to  the  penitent  to  appropriate  those  merits 
afresh  by  faith,  the  door  of  heaven  is  closed  against  almost  all 
mankind.  For  who  has  failed  to  commit,  and  that  wilfully, 
since  his  infant  baptism,  not  one,  but  many  sins,  which  his 
own  conscience,  and  the  word  of  God,  pronounce  grievous? 
The  only  hope  now  is  in  pains,  penances,  alms,  fastings, 
and  priestly  absolution.  Who  but  a priest  can  tell  when 
these  penances  are  adequate — when  our  alms  to  the  poor,  or 
to  the  church,  are  sufficiently  ample  ? He  has  the  key  of  the 
kingdom  of  heaven.  “ As  the  encysted  venom,  or  poison- 
bag,”  says  Coleridge,  “ beneath  the  adder’s  fang,  so  does  this 
doctrine  lie  beneath  the  tremendous  power  of  the  Romish 
Hierarchy.  The  demoralizing  influence  of  this  dogma,  and 
that  it  curdled  the  very  life  blood  in  the  veins  of  Christendom, 


1838.] 


Oxford  Tracts. 


113 


it  was  given  to  Luther  beyond  all  men  since  Paul,  to  see,  and 
feel,  and  promulgate.”*  Yet  this  very  doctrine,  Oxford 
professors,  in  the  heart  of  Protestant  England,  are  now 
assiduously  labouring  to  revive. 

The  only  other  doctrine  belonging  to  this  system,  which 
it  remains  for  us  to  illustrate,  is  that  which  relates  to  the  rule 
of  faith.  It  may  indeed  be  taken  for  granted  that  men  who 
hold  such  a system,  would  never  be  content  with  the  scrip- 
tures. It  is  impossible  that  any  one  who  adopts  the  principle 
that  * The  bible,  the  bible  alone  is  the  religion  of  Protestants’ 
could  be  led  to  admit  such  opinions.  These  Oxford  gentlemen 
do  not  admit  this  principle.  Dr.  Pusey  states  in  a passage  al- 
ready referred  to,  “Our  controversy  with  Rome  is  not  an 
a priori  question  on  the  value  of  tradition  in  itself,  or  at  an 
earlier  period  of  the  church,  or  of  such  traditions,  as,  though 
not  contained  in  scripture,  are  primitive,  universal,  and  apos- 
tolical, but  it  is  one  purely  historical,  that  the  Romanist  tra- 
ditions not  being  such,  but,  on  the  contrary,  repugnant  to 
scripture,  are  not  to  be  received.”  The  whole  question  be- 
tween Protestants  and  Papists  is,  whether  there  is  any  un- 
written traditionary  rule  of  faith  or  practice  now  binding  on 
the  church  ? The  former  say  there  is  not,  the  latter  say  there 
is.  The  Oxford  gentlemen  side  with  the  Papists;  and  they 
may  safely  be  left  to  contend  among  themselves,  what  that 
traditionary  rule  teaches,  and  what  it  does  not.  They  go  so 
far,  that  Protestants  can  have  no  interest  in  this  ‘private  dif- 
ference’ between  them  and  their  Latin  sister.  “ I make  no 
scruple,”  say  they,  in  the  language  of  Hammond,  “ to  grant 
that  apostolical  traditions,  such  as  are  truly  so,  as  well  as 
apostolical  writings,  are  equally  the  matter  of  that  Christian’s 
belief,  who  is  equally  secured  by  the  fidelity  of  the  convey- 
ance, that  as  the  one  is  apostolical  writing,  so  the  other  is 
apostolical  tradition.”!  “At  the  Reformation,”  it  is  said, 
Tract  45,  “the  authority  of  the  church  was  discarded  by  the 
spirit  then  predominant  among  the  Protestants,  and  scripture 
was  considered  as  the  sole  document  both  for  ascertaining 
and  proving  our  faith.”  This  spirit  is  censured  throughout 
the  Tract,  which  is  entitled  “Grounds  of  our  Faith;”  we  are 
told  that  even  if  Episcopacy  were  not  at  all  mentioned  in 
scripture,  “ it  would  be  our  duty  to  receive  it”  on  the  ground 
of  tradition.  In  Tract  34,  Tertullian  is  quoted  with  appro- 

* Aids  to  Reflection,  p.  190. 

f See  Yol.  3.  pp.  13  and  16,  for  the  above  cited  passage. 

VOL.  X.  NO.  1.  15 


114 


Oxford  Tracts. 


[January 


bation,  who  says,  “ Let  us  examine,  then,  how  far  it  is  true 
that  an  apostolical  tradition  itself,  unless  written  in  scripture, 
is  inadmissible.”  In  illustration  he  refers  to  the  ceremonies 
attending  baptism:  to  the  fact  that  the  candidate  renounced 
the  devil,  his  pomp,  and  his  angels;  was  plunged  in  the  wa- 
ter thrice;  after  coming  out,  he  tasted  a mixture  of  milk  and 
honey,  and  abstained  for  a week  from  his  daily  bath;  and 
then  adds,  “ If  you  demand  a scriptural  rule  for  these  and 
such  like  observances  we  can  give  you  none  ....  tradition 
directs,”  and  that  is  sufficient.  Again,  Basil  is  quoted  in 
support  of  the  same  doctrine,  who  says,  “Of  those  articles  of 
doctrine  and  preaching,  which  are  in  the  custody  of  the 
church, some  come  to  us  in  scripture  itself,  some  are  conveyed 
to  us  by  a continuous  tradition  in  mystical  depositories. 
Both  have  equal  claims  on  our  devotion,  and  are  received  by 

all,  at  least  by  all  who  are  in  any  way  churchmen 

To  take  any  obvious  instance;  which  apostle  has  taught  us  in 
scripture  to  sign  believers  with  the  cross  ? Where  does 
scripture  tell  us  to  turn  to  the  east  in  prayer more- 

over, we  bless  the  water  of  baptism,  and  the  oil  for  annoint- 
ing,”  &c.  &c.  “ The  Catholic  ritual,”  we  are  told  in  the 

same  Tract,  “is  a precious  possession;  and  if  we  who  have 
escaped  from  Popery,  have  lost  not  only  the  possession,  but 
the  sense  of  its  value,  it  is  a serious  question  whether  we  are 
not  like  men  who  recover  from  some  grievous  sickness  with 
the  loss  or  injury  of  their  sight  or  hearing!”  Mr.  Hook,  in 
his  sermons  before  the  University  of  Oxford,  as  we  learn 
from  the  Christian  Observer,  March,  p.  146,  teaches,  “‘  We 
are  neither  to  trust  to  the  bible  only,’  nor  to  ‘transmissive 
religion  only,’  but  are  to  combine  ‘the  reciprocal  influence 
and  conjoined  operation  of  both — the  one  suggesting  the 
other  confirming.’  ....  We  are  indeed,  to  pray  and  study, 
‘but  let  us  place  all  under  the  supervision  and  correction  of 
Catholic  tradition.’  ” Mr.  Keble,  in  his  famous  visitation  ser- 
mon, goes  if  possible  still  further.  According  to  the  Chris- 
tian Observer,  May,  p.  326,  “ He  argues  that  church  tradition 
is  ‘ parallel  to  scripture,’  not  ‘ derived  from  it;’  in  proof  of 
which  he  quotes  some  of  the  Fathers;  and  that  ‘ it  fixes  the 
interpretation  of  disputed  texts’  ‘ by  authority  of  that  Holy 
Spirit  which  inspired  the  oral  teaching  of  which  such  tradi- 
tion is  the  record,’  so  that  we  are  as  much  bound  to  defer  to 
tradition  as  ‘ to  the  written  word  of  God,’  which  he  has  been 
pleased  to  give  us  ‘ over  and  above;’  tradition  being  ‘ the  ori- 
ginal gift,’  and  the  written  word  only  something  almost  su- 


1838.] 


Oxford  Tracts. 


115 


perfluous — for  what  other  meaning  can  we  put  upon  the 
words  ‘ over  and  above  ?’  ” In  the  course  of  his  sermon  he 
quotes  the  famous  passage  from  Chillingworth,  beginning, 
“ The  bible,  the  bible  only  is  the  religion  of  Protestants,” 
and  adds,  “ It  is  melancholy,  but  instructive,  to  reflect  that 
the  writer  of  these  sentences  is  credibly  reported  to  have 
been  an  Arian,  or  near  it,  before  he  died.”  The  homilies  of 
the  Church  of  England  on  this  subject  say,  “ Let  us  diligently 
search  for  the  well  of  life  in  the  books  of  the  Old  and  New 
Testament,  and  not  in  the  stinking  puddles  of  men’s  tradi- 
tions, devised  by  men’s  imagination,  for  our  justification  and 
salvation;  for  in  holy  scripture  is  fully  contained  what  we 
ought  to  do  and  what  to  eschew.”  Mr.  Newman  gets  over 
this  by  saying  the  homilies  speak  of  men’s  traditions,  where- 
as he  contends  for  God’s.  This  must  make  a Papist  smile. 
Does  not  he  contend  for  tradition  as  being  from  God  ? The 
homilies  do  not  contrast  one  kind  of  tradition  with  another, 
but  tradition  with  the  bible.  A man  must  be  very  hard 
pressed  before  he  can  have  recourse  to  such  evasions  as  this. 
On  the  authority  of  tradition  these  gentlemen  are  for  re-in- 
troducing the  whole  of  the  Catholic  ritual,  bating  the  cor- 
ruptions of  the  middle  ages;  the  ‘offering  of  the  elements  to 
God,’  since,  according  to  the  primitive  church,  “the  offering 
of  the  altar  was  intercessory;”*  and  various  other  supersti- 
tious observances.  See  what  they  quote  from  Tertullian  and 
Basil  as  to  the  teachings  of  tradition.  But  this  is  a small 
part  of  the  evil.  Tradition  is  to  fix  the  interpretation  of 
scripture,  and  even  to  correct  and  limit  its  declarations:  thus 
Dr.  Pusey  quotes  Hermas  to  prove  that  there  is  no  repent- 
ance for  sin,  or  at  least,  a second  sin,  after  baptism,  and  ad- 
mits that  this  “limits  very  awfully  what  their  (the  apostles) 
written  teaching  has  left  undefined. ”t  We  know  not  how 
far  sincerity  of  conviction,  and  goodness  of  intention  can  free 
men  from  the  charge  of  dreadful  wickedness  in  thus  presu- 
ming to  limit  the  invitations  and  promises  of  the  gospel. 
Those  assurances  of  free  forgiveness,  which  every  sinner 
needs,  it  is  said,  are  not  addressed  to  those  who  have  been 

* See  Vol.  1,  Tract  34. 

f The  words  of  Hermas  are  “ I have  heard  from  some  teachers,  that  there  is 
no  other  repentance  than  that  when  we  descend  into  the  water  and  receive  re- 
mission of  sins And  he  [the  Angel  of  Repentance,  reader !]  said  unto 

me,  ‘ Thou  hast  heard  rightly.’  Hermas  admits  that  ‘ if  any  be  tempted  of  the 
devil  to  sin,  he  has  one  repentance;’  and  Dr.  Pusey  accordingly  acknowledges 
one  repentance  after  baptism,  more  would  be  “ very  rare,  if  not  altogether  hope- 
less,” See  Observer,  March,  p.  148. 


116 


Oxford  Tracts. 


[January 


baptised; — they  have  been  forgiven;  for  them,  there  is  no 
longer  ‘a  sacrifice  to  lay  upon  the  altar.’  Thus  almost  the 
whole  of  Christendom  is  cut  off  from  any  hope  of  salvation 
founded  upon  the  promises  of  God.  Tradition  is  further 
made  necessary  to  prove  satisfactorily,  infant  baptism,  the 
observance  of  Sunday,  the  doctrine  of  the  Trinity,  and  espe- 
cially Episcopacy,  which  it  is  admitted  is  “ not  obtruded 
upon  us”  in  the  bible.* 

Such  then  is  the  system  of  the  Oxford  Tracts.  The  church 
is  the  storehouse  and  channel  of  grace;  the  sacraments  are 
the  instruments  of  conveying  this  grace  to  individuals;  these 
sacraments  are  in  the  hands  of  the  clergy  episcopally  ordain- 
ed, who  alone  have  the  awful  and  mysterious  power  of  con- 
ferring the  gifts  of  the  Holy  Ghost:  men  are  justified  in 
baptism,  and  for  sins  committed  after  baptism,  they  must  do 
the  best  they  can;  repentance  for  a second  offence  is  rare,  if 
not  altogether  hopeless;  the  body  and  blood  of  Christ  are 
really  present  in  the  eucharist,  and  in  some  mysterious  way 
render  our  souls  and  bodies  spiritual;  the  rule  of  faith  and 
practice  is  the  written  and  unwritten  word  of  God,  the  latter 
interpreting,  limiting  and  correcting  the  former.  Whether 
this  system  is  popery  or  not,  is  a mere  dispute  about  a word. 
If  by  popery  is  meant,  the  acknowledgement  of  the  supreme 
authority  and  jurisdiction  (not  mere  primacy)  of  the  Pope, 
and  the  validity  of  all  the  decrees  of  the  council  of  Trent, 
then  it  is  not  popery.  But  if  popery  means  the  leading  cha- 
racteristic features  of  that  system  of  doctrines  against  which 
the  Reformers  struggled  and  protested,  then  it  is  popery. 
The  vital  spirit  of  that  mystery  of  iniquity  is  here.  The 
power  of  the  clergy,  the  efficacy  of  the  sacraments,  the  me- 
thod of  justification,  the  rule  of  faith,  are  the  same  in  both 
systems.  The  one  has  more  errors  than  the  other,  but  both 
are  equally  at  variance  with  the  scriptures,  and  with  the  Re- 
formers, and  equally  destructive  of  evangelical  religion  and 
liberty  of  conscience. 

To  what  extent  this  system  has  gained  favour,  either  in  the 
Church  of  England,  or  among  Episcopalians  in  this  country, 

* James  II.  when  duke  of  York,  told  Bishop  Burnet,  that  the  reason  of  his 
becoming  a Papist  was,  that  he  heard  so  much  from  the  English  divines  “ of  the 
authority  of  the  church,  and  of  the  tradition  from  the  apostles,  in  support  of  epis- 
copacy,” he  considered  that  other  traditions  might  be  taken  on  the  word  of  the 
Catholic  church,  as  well  as  episcopacy  on  the  word  of  the  English,  and  he  there- 
fore thought  it  “ reasonable  to  go  over  to  the  church  of  Rome.”  Burnet’s  History 
of  his  own  Times,  vol.  1,  p.  245. 


1838.] 


Oxford  Tracts. 


117 


we  are  unable  to  say.  As  to  England,  we  are  led  to  infer 
from  various  circumstances  that  its  converts  are  already  nu- 
merous. The  preface  to  the  first  volume  of  these  Tracts 
speaks  of  the  doctrines  which  they  advocate  as  having  almost 
passed  into  oblivion.  The  preface  to  the  second,  rejoices  in 
the  great  change  already  produced  in  public  sentiment  on 
these  points;  and  that  to  the  third  volume  speaks  still  more 
confidently.  Some  of  the  leading  organs  of  the  high-church 
party,  as  the  British  Critic,  the  Church  of  England  Maga- 
zine, &c.  have  endorsed  the  Oxford  writers,  and  their  doc- 
trines, as  to  some  points  at  least,  and  without  reservation,  as 
far  as  we  have  observed,  as  to  others.  Besides,  the  alarm 
expressed  by  the  leaders  of  the  evangelical  party,  who  con- 
sider this  developement  of  popery  in  the  church,  as  by  far 
the  greatest  danger  which  it  has  to  contend  with,  would  seem 
to  indicate  that  these  opinions  are  pretty  widely  extended. 
As  to  our  own  country,  we  are  not  in  the  way  of  knowing 
much.  The  Churchman  defends  the  doctrine  of  baptismal 
justification,  (the  root  of  the  whole  evil)  and  laughs  at  the 
fears  of  the  London  Observer  about  Oxford  popery.  It  de- 
fends and  praises  Archbishop  Laud,  a papist,  (in  the  true 
sense  of  the  word  explained  above)  and  a persecutor  hardly 
second  in  cruelty  to  St.  Dominic.  The  Burlington  Mission- 
ary seldom  ventures  to  be  doctrinal.  Its  soft  praises  of  Pro- 
fessor Keble,  “ as  the  sweetest  spirit  of  the  age,”  of  “ the  elo- 
quent and  excellent  Newman,”  disclose  clearly  enough  which 
way  its  guiding  spirit  tends.*  That  the  system  will  spread 

* Perhaps  our  readers,  if  they  can  prevail  upon  themselves  to  peruse  the  fol- 
lowing passage  from  the  Missionary,  may  form  some  conjecture  of  the  doctrines 
of  that  periodical.  Complaining  of  the  congregation  remaining  seated  during 
the  administration  of  baptism,  the  Missionary  says,  “ This  service  commences 
with  an  exhortation  to  the  whole  congregation  to  call  upon  God ; and  yet  we 
know  of  a congregation  where  the  invitation  is  almost  wholly  disregarded,  and 
while  another  is  added  to  the  sacramental  host  of  God’s  elect,  while  a soul  is  born 
of  water  and  the  Spirit,  while  the  water  and  the  blood  flow  afresh  from  the  side 
of  the  adorable  Redeemer,  while  the  Holy  Ghost  hovers  over  the  font  to  sanctify 
water  to  the  mystical  washing  away  of  sin,  the  people,  with  a few  honourable 
exceptions  remain  seated.”  For  bad  taste  and  irreverence  we  can  bring  no 
parallel  to  this  passage  ; but  for  extravagance  the  following  quotations  from  one 
of  Mr.  Newman’s  sermons  may  fairly  dispute  the  palm  with  it.  The  reason,  he 
says,  why  the  Virgin  Mary  has  not  been  “ more  fully  disclosed  to  us  in  the 
celestial  fragrancy  and  beauty  of  the  spirit  within  her,”  is  that  “ it  is  too  high  a 
privilege  for  sinners  like  ourselves  to  know  the  best  and  innermost  thoughts  of 
God’s  servants  ....  how  is  it  possible  that  we  should  bear  to  gaze  on  the 
creature’s  holiness  in  its  fullness  ....  it  is  in  mercy  to  us  that  so  little  is  re- 
vealed of  the  blessed  Virgin.”  “ Christ  derived  his  soul  and  body  from  her.” 
“ What,  think  you,  was  the  sanctity  and  grace  of  that  human  nature  of  which 
God  formed  his  sinless  son  ; knowing,  as  we  do,  that  what  is  bom  of  the  flesh  is 


118 


Oxford  Tracts. 


[January 


both  in  England  and  in  this  country  we  have  no  doubt. 
There  has  always  been  a leaven  of  popery  in  the  Episcopal 
church,  which  is  to  be  attributed  in  a great  measure  to  the 
political  circumstances,  of  a ‘peculiarly  malignant  character,’ 
under  which  it  was  reformed.  This  leaven  has  continued  to 
work,  sometimes  more,  and  sometimes  less  actively.  Apart 
from  the  predisposition  for  these  opinions  arising  from  this 
source,  there  is  no  doubt  weight  in  the  remark  of  the  Obser- 
ver, “That  the  system  of  the  Oxford  Tracts  is  likely  to  find 
abettors  among  weak  and  ignorant  clerics,  who  understand 
little  of  the  matters  at  issue,  but  fancy  there  is  something 
very  dignified  and  ecclesiastically  aristocratical  in  assuming 
the  powers  asserted  for  them  in  these  Tracts.”  There  is 
another  and  much  more  respectable  class,  among  whom  this 
system  will  obtain  favour.  It  consists  of  sentimental  religion- 
ists, whose  devotion  must  be  kindled  through  the  imagina- 
tion; and  of  those  also,  who  for  any  reason,  are  led  to  read 
and  reverence  the  fathers  more  than  the  scriptures.  The 
danger  arising  from  this  source  to  the  Church  of  England  is 
far  from  being  imaginary.  Should  the  principles  of  these 
Tracts  prevail,  the  whole  evangelical  party  will  join  in  its 
overthrow.  The  sooner  the  nation  abolishes  such  a church, 
says  the  Observer,  the  better.  If  the  time  should  come  for 
carrying  out  the  second  (or  retrogade)  Reformation,  for  which 
these  Oxford  writers  are  so  anxious,  the  true  Protestants  must 
leave  the  church.  They  have  as  much  as  they  can  bear  al- 
ready in  the  baptismal,  communion,  and  burial  services.  If 
to  these  are  to  be  added  baptismal  justification,  sacramental 
and  episcopal  grace  of  the  opus  operatum  character,  and 
other  peculiarities  of  this  system,  they  must  do  as  their  fa- 
thers did,  protest  and  dissent,  even  should  it  cost  them  their 
lives.  Every  thing  gained  at  the  Reformation  is  at  stake  in 
this  controversy,  and  the  duty  of  separation  from  Oxford  is 
as  imperative  as  it  was  three  hundred  years  ago,  to  separate 
from  Rome.  The  circumstances  of  the  times  greatly  en- 
hance the  dangers  of  which  we  are  speaking.  Had  Laud 
lived  under  Charles  the  second,  instead  of  under  his  father 
and  grandfather,  he  might  have  advocated  and  enforced  his 
system  without  bringing  either  himself  or  his  church  to  de- 
struction. It  was  his  misfortune  and  folly  to  be  high-church 
and  papistical,  while  the  current  of  public  feeling  was  in- 
creasingly in  the  opposite  direction.  Every  parliament  re- 
flesh, and  that  none  can  bring  a clean  thing  out  of  an  unclean  ?”  See  Obseh- 
yeb,  April,  p.  246. 


1838.] 


Oxford  Tracts. 


119 


monstrated  against  ecclesiastical  abuses  and  popish  practices, 
every  edict  of  the  court  confirmed  and  increased  these  causes 
of  complaint.  In  this  conflict  it  required  no  prophet  to  predict 
the  result.  In  like  manner,  at  the  present  day,  public  feeling 
in  England  is  for  civil  and  religious  liberty,  and  against  the  as- 
sumptions and  abuses  of  the  church.  In  direct  antithesis  to 
the  spirit  of  the  age,  rises  up  the  spirit  of  Oxford,  pushing 
the  claims  of  the  church  and  the  clergy  to  the  extreme  of 
popish  arrogance;  becoming  more  exclusive  and  denuncia- 
tory as  the  necessity  for  conciliation  increases.  What  must 
be  the  result  of  a conflict  of  a small  minority,*  insolent  and 
encroaching,  against  the  body  of  the  nation  ? If  this  mino- 
rity should  go  on  to  array  against  itself  not  only  the  opposi- 
tion of  dissenters,  but  of  all  who  retain  any  love  for  the  doc- 
trines of  the  Reformation,  and  the  cause  of  religious  liberty, 
the  doom  of  the  church  can  be  neither  doubtful  nor  distant. 
That  liberty  as  well  as  truth  is  involved  in  this  conflict  we 
think  is  very  plain.  The  principles  of  these  Tracts  have 
never  been  combined  with  zeal  and  power  without  leading 
to  persecution.  The  men  who  are  the  apologists  and  eulo- 
gists of  Laud,  whether  in  this  country  or  England,  are  worthy 
of  no  more  confidence  when  they  claim  to  be  friends  of  civil 
and  religious  liberty,  than  those  advocates  of  toleration,  who 
are  forever  praising  the  inquisition.  We  have  no  faith  in  the 
professions  of  either.  Our  hope  and  prayer  are,  that  God 
would  so  revive  pure  religion,  both  in  the  Church  of  England 
and  her  American  daughter,  that  this  baneful  spirit  of  popish 
superstition  and  intolerance  may  be  effectually  extinguished; 
and  the  whole  body  of  the  Reformed  be  united  in  one  great 
brotherhood,  as  in  the  days  of  Cranmer  and  Calvin. 


Art.  VI. — Physical  Theory  of  Another  Life.  By  the 

Author  of  Natural  History  of  Enthusiasm.  New  York. 

D.  Appleton  & Co.  1836.  pp.  278. 

Were  it  indispensable  to  the  usefulness  of  all  speculations 
on  the  powers  and  conditions  of  man  that  these  speculations 

* Even  the  nominal  members  of  the  Church  of  England  are  less  than  one 
third  of  the  population ; about  four  million  out  of  thirteen.  The  high-churchmen 
are  very  careful  to  place  the  duty  of  establishing  a particular  church  on  the 
ground  that  it  is  the  true  one,  not  that  it  is  the  church  of  the  majority.  British 
Critic,  No.  43,  p.  226. 


120 


Physical  Theory  of  Another  Life.  [January 


invariably  follow  the  path  of  truth,  the  range  of  profitable 
reflection  on  the  properties  and  prospects  of  the  human  soul 
would,  in  this  life,  be  confined  to  narrow  limits.  It  seems  a 
concession  to  our  mental  infirmity,  that  we  may  gain  advan- 
tage to  both  the  understanding  and  the  heart  from  random 
excursions  of  thought,  in  proper  directions  and  for  proper 
ends,  although  we  cannot  propose  to  ourselves  as  the  result 
of  our  study,  the  attainment  of  absolute  truth.  We  are  often 
tempted  from  pure  love  of  truth  to  adventure  on  doubtful 
ground.  The  pleasure  of  discovering  a rare  gem  in  the  field 
of  science  awakens  the  strenuous  activity  of  the  mind,  and 
sustains  it  through  a long  and  laborious  series  of  experiments, 
often  fruitless  of  all  but  the  incidental  benefits  of  exercise  in 
the  intellectual  employment,  and  of  acquaintance  with  the 
field  explored. 

The  chief  end  of  the  present  life  of  man  is  holiness  and 
happiness  to  come;  labour  in  the  present  for  reward  in  the 
future;  discipline  in  the  present  for  perfection  in  the  future. 
The  very  definition  of  a course  of  tuition  and  discipline  for 
the  human  mind  on  earth,  embraces  the  idea  of  a sparing 
communication  of  self  evident  truth;  and  accordingly,  in- 
stead of  coming  at  once  into  possession  of  the  truth  we  are 
capable  of  perceiving  and  enjoying,  we  have  the  field  laid 
open  before  us  where  the  treasures  of  truth  are  to  be  found; 
and  where  we  are  to  search  and  dig  them  out,  with  only  cer- 
tain knowledge  enough  beforehand  to  give  us  a taste  for  the 
truth,  and  only  help  enough  to  encourage  us  to  help  ourselves. 

The  object  of  the  present  life  of  man  relates  so  purely  to 
his  immortality,  and  every  power  and  circumstance  of  his 
nature  is  so  subordinate  to  his  religious  character  and  destiny, 
that  his  intellectual  attainments  here  have  little  value,  except 
as  they  contribute  to  secure  for  him  the  privileges  of  that 
future  state.  Whether  there  be  tongues,  they  shall  fail;  or 
whether  there  be  knowledge,  it  shall  vanish  away.  It  suffi- 
ces us  here  that  we  know  in  part.  We  have  truth  enough, 
established  and  understood,  to  give  ample  knowledge  of  duty, 
and  to  furnish  the  outline  of  a safe  sphere  of  mental  exercise; 
and  for  the  rest,  we  may  employ  and  discipline  and  entertain 
the  mind  in  balancing  probabilities,  tracing  obscure  analogies, 
framing  conjectures,  or  inventing  theories.  While  we  look 
for  more  and  better  knowledge  in  another  life,  we  cannot 
deem  it  an  unsuitable  preparation  for  that  higher  intellectual 
state,  that  in  this  we  should  toil  so  hard  and  long  to  find  a 
little  truth,  and  be  borne  towards  that  world  of  light  on  an 
ocean  of  probabilities,  where  here  and  there  only  an  island 


121 


1838.]  Physical  Theory  of  jinother  Life. 

of  established  truth  stands  in  cheering  prominence  and  eternal 
stability  above  the  waves. 

We  are,  therefore,  predisposed  to  favour  plausible  specu- 
lations on  the  physical  conditions  of  our  immortality.  We 
do  not  receive  them  coldly  because  they  may  not  be  true. 
JNor  do  we  insist,  as  one  of  the  terms  of  our  approbation, 
that  such  discussions  shall  always  promise  the  discovery  of 
truth;  nor  that  they  shall  prove  their  course  to  lie  in  the  di- 
rection of  positive  truth;  nor  even  that  they  shall  make  the 
attainment  of  truth  their  professed  aim.  It  is  lawful  to  dis- 
cuss probabilities.  It  is  lawful  to  discuss  possibilities.  Be- 
tween the  utterly  absurd  and  the  absolutely  certain,  an  almost 
illimitable  field  lies  open  to  the  excursions  of  reason,  and 
yields,  when  skilfully^  explored,  a copious  and  varied  tribute 
to  the  lasting  wealth  of  the  mind. 

Our  relish  for  this  class  of  speculations  has  given  us  an  in- 
terest in  the  “ Physical  Theory  of  Another  Life.”  We  have 
read  this  work  with  a pleasure  arising  from  several  sources. 
The  volume  is  replete  with  the  marks  of  a capacious  and 
discriminating  mind.  To  say  nothing  here  of  the  “ Theory” 
itself,  which  has,  at  least,  all  the  recommendation  that  inge- 
nuity could  give  it,  we  regard  this  volume  as  the  best  speci- 
men the  author  has  yet  given  us  of  his  taste  and  power  as  a 
writer.  Every  paragraph  reveals  the  hand  of  a master. 
Although  mainly  bent  on  spreading  out  his  theory  of  another 
life,  he  has  incidentally  given  us  fine  examples  of  the  higher 
grades  of  philosophical  analysis,  of  rigid  reasoning  and  glow- 
ing imagination. 

As  to  his  style,  we  are  happy  to  perceive  in  this  work, 
fewer  of  his  peculiar  faults,  than  in  his  previous  volumes; 
while  he  retains  all  such  of  his  characteristics  as  are  unques- 
tionable virtues.  He  is  more  perspicuous  and  direct.  We 
have  fewer  occasions  to  stop  at  the  close  of  a sentence  to 
draw  out  some  common  thought  from  the  author’s  verbose 
and  elaborate  obscurity,  or  to  recover  the  sense  that  escapes 
us  as  we  wind  through  his  graceful  involutions.  The  cast  of 
his  thoughts,  as  well  as  their  connexion,  is  remarkably  ori- 
ginal; yet  when  he  falls,  as  he  sometimes  inevitably  must, 
upon  ideas  which  have  occurred  to  other  minds,  he  arrays 
them  in  the  costume  and  gives  them  the  air  of  strangers. 
His  commonest  thoughts  are  the  obscurest.  As  if  ambitious 
to  appear  never  to  touch  or  approach  the  track  of  inferior 
minds,  he  changes  the  features  of  every  thought  that  might 
meet  us  as  an  old  acquaintance,  and  often  affects  to  be  a stran- 

vol.  x.  no.  1.  16 


122  Physical  Theory  of  Another  Life.  [January 

ger  through  the  mere  strangeness  of  his  dress.  Even  in  this 
volume,  the  best  in  this  respect  the  author  has  given  us,  we 
find  many  pages,  which,  if  they  were  clearer,  would  seem 
less  profound. 

It  is  not  the  design  of  this  article  to  prosecute  a thorough 
examination  of  the  book.  We  may  recur  to  these  specula- 
tions at  a future  day;  and  if  we  should,  our  suggestions  on 
this  or  any  other  theory  of  another  life  may  be  a sequel  to  a 
few  thoughts  we  propose  now  to  offer  on  what  may  be  con- 
sidered the  relative  and  permanent  grade  of  man  on  the 
scale  of  intellectual  being. 

Every  physical  theory  of  another  life  must  involve  the 
whole  system  of  mental  operations  in  the  future  state;  and 
the  book  before  us  follows  the  natural  order  of  thought,  by 
inquiring  first  into  the  conditions  of  the  mind’s  immortality, 
and  thence  inferring  the  probable  attributes  of  an  immortal 
body.  The  first  theory  must  relate  to  the  glorified  state  and 
exercises  of  the  mind. 

Among  the  conjectures  which  would  be  comprehended  in 
a rational  theory  of  the  future  life  of  man,  will  be  found  that 
of  his  probable  continuance  in  his  present  relative  rank  of 
intellectual  being.  If  any  point  in  the  philosophy  of  our 
immortality  is  settled  by  the  tenor  of  the  scriptures,  it  is  that 
men  will  continue  for  ever  to  be  men.  As  they  are  now 
lower  than  the  angels,  they  will  remain  so.  Their  perfection 
and  glory  does  not,  from  any  revealed  process,  and  certainly 
not  from  natural  necessity,  imply  their  promotion  to  a higher 
nature.  They  will  not  take  intellectual  rank  with  the  innu- 
merable company  of  angels;  but  remain  a distinct  order; — 
spirits  of  just  men  made  perfect.  Their  perfection  will  be 
the  perfection  of  men,  not  of  angels.  There  is  one  glory  of 
the  sun,  another  glory  of  the  moon,  another  glory  of  the 
stars;  and  each  glory  has  its  own  perfection.  The  perfect 
star  is  not  a moon,  the  perfect  moon  is  not  a sun,  nor  is  a 
perfect  man  an  angel.  We  have  more  than  the  obtuse  hints 
of  faint  analogy  to  teach  us  that  the  human  soul,  through  its 
everlasting  ascent  on  the  scale  of  glory,  will  retain  the  cha- 
racteristics of  its  order. 

It  will,  therefore,  be  an  indispensable  though  negative  vir- 
tue of  our  philosophy  of  the  future  state,  that  we  do  not  the- 
orize away  the  identity  of  the  race.  The  supposition  that 
distinctions  between  the  orders  of  intelligence  will  ever  be 
annihilated  is  gratuitous.  There  are  scriptural  allusions  in 
great  variety,  which  intimate,  that  some,  at  least,  of  the 


1838] 


Physical  Theory  of  Another  Life. 


123 


general  laws  of  mind  which  govern  our  experience  here,  will 
prevail  in  our  experience  for  ever. 

The  intellectual  life  to  come,  (we  speak  of  life  in  heaven,) 
is  uniformly  represented  in  the  scriptures  as,  in  many  and 
momentous  respects,  superior  to  the  present.  All  that  is 
imperfect  will  be  done  away,  and  that  which  is  perfect  will 
come.  Human  nature,  while  it  will  remain  human  nature, 
will  be  raised  to  its  perfection.  Then  shall  we  know,  even 
as  we  are  known.  The  change  from  one  state  to  the  other 
must  be  great,  and  it  may  not  vary  far  from  truth  to  suppose 
that  the  happiness  to  follow  will  be  enlivened  by  the  cease- 
less perception  of  the  contrast  between  the  two  states  of 
being.  However  perfect  may  be  our  knowledge  hereafter, 
we  here  know  in  part;  and  be  our  intellectual  condition 
hereafter  what  it  may,  it  is  unquestionably  and  extremely 
imperfect  here. 

Some  of  the  qualities  of  our  mental  constitution  which  are 
recognized  as  imperfections  are  incidental  to  the  connexion 
between  the  mind  and  a material  organization;  some  are 
even  ascribable  to  moral  depravation;  others  may  without 
controversy  as  we  judge,  be  accounted  essential  characteris- 
tics of  humanity  in  all  its  probable  conditions. 

The  method  we  propose  in  these  remarks  does  not  con- 
template these  several  classes  of  .imperfections  in  distinction 
from  each  other;  but  will  treat  them  promiscuously,  as  evi- 
dence cumulative  of  the  mental  inferiority  of  man;  and  from 
the  whole  discussion,  if  we  do  not  mistake,  the  conviction 
may  be  gathered,  that  the  human  race  stands  at  or  near  the 
bottom  of  the  intellectual  scale. 

Were  it  necessary  to  conciliate  respect  for  our  views  of 
human  insignificance,  it  might  be  well  to  premise,  that  we 
would  not  be  thought  to  favour  indiscriminate  and  reckless 
declamation  against  the  excellencies  of  our  nature,  and  the 
many  and  high  advantages  of  our  present  state.  We  have 
no  sympathy  with  such  as  refuse  to  see  any  thing  desirable 
in  human  life  or  character,  and  ascribe  to  man  no  excellence 
because  he  has  not  all.  There  is  an  earnest  and  deep  con- 
viction of  the  imperfection  of  man,  which  is  not  the  sullen 
obstinacy  of  misanthropy.  It  is  worthy  of  attainment  to  be 
able  to  appreciate  both  the  evil  and  the  good  in  human  na- 
ture, and  to  estimate  our  endowments  according  to  truth. 

And  in  following  the  train  of  our  thoughts  on  this  subject, 
we  do  not  consult  alone  the  profit  of  the  understanding.  If 
any  doctrine  of  the  Christian  system  requires  enforcement  by 


124 


Physical  Theory  of  Another  Life.  [January 


the  united  powers  of  scripture  and  philosophy,  it  is  the  doc- 
trine of  human  imperfection; — the  imperfection  as  well  of 
the  understanding  as  of  the  heart.  Although  not  less  a doc- 
trine of  reason  than  of  scripture,  it  is  an  element  of  true 
religion,  and  with  the  use  of  it  our  spiritual  improvement 
must  begin  and  continue.  A vivid  and  correct  understanding 
of  this  doctrine  is  an  indispensable  preparative  for  the  whole 
sequel  of  Christian  knowledge,  experience  and  duty. 

The  nearest  approach  to  demonstration  in  morals,  is  where 
nature  and  revelation  give  direct  and  positive  evidence  to  the 
same  point.  Respecting  any  truth  established  by  the  mouth 
of  these  two  witnesses  there  can  be  no  reasonable  controversy. 
The  perfection  of  moral  evidence  is  the  testimony  of  God; 
and  when  both  his  works  and  his  word  bear  witness  to  the 
same  doctrine,  the  testimony  is  complete. 

It  is  therefore  the  legitimate  office  of  reason  to  compare 
scripture  with  scripture,  and  nature  with  nature,  till  we  un- 
derstand them  apart;  and  then  mark  their  mutual  agreement. 
Nor  does  our  calling  up  the  world  to  bear  witness  of  its 
Creator  betray  distrust  of  the  scriptures;  for,  without  the 
feeblest  tendency  to  unbelief,  we  may  enjoy  every  word  by 
which  nature  corroborates  the  testimony  of  the  bible,  from  a 
pure  relish  for  the  pleasures  of  faith;  just  as,  from  a relish  for 
the  pleasures  of  taste,  we  seek  new  sources  without,  implying 
dissatisfaction  with  the  old.  The  testimony  of  nature  for 
the  doctrines  of  revelation,  tends  to  exalt  the  holy  scriptures 
in  our  esteem,  and  increase  our  joy  in  believing. 

Hence  we  are  more  than  justified  in  employing  science  as 
the  handmaid  of  religion;  in  searching  out  analogies  between 
them,  and  making  free  use  of  those  analogies  in  explaining 
and  enforcing  religious  truth.  Although  the  bible  does  not 
derive  its  credibility  from  the  things  that  are  made,  it  yet 
appeals  to  them  in  illustration  of  its  truth,  and  gives  us  a 
hint,  that  by  our  observation  of  nature  we  may  augment  the 
practical  efficiency  of  faith,  and  make  it  more  perfectly  the 
substance  of  things  hoped  for,  the  evidence  of  things  not 
seen. 

Now  to  engage  our  reflections  on  the  intellectual  inferiority 
of  our  species,  we  have  the  high  and  solemn  motive  of  a 
spiritual  necessity.  The  temper  to  be  cultivated  by  the  use 
of  these  reflections,  is  a virtue  of  the  Christian  system;  and 
without  the  help  of  these  humbling  views  that  humble  virtue 
will  not,  in  due  degree,  be  cherished. 

The  two  opposite  aspects  in  which  man  may  be  contem- 


1838.] 


Physical  Theory  of  Another  Life . 


125 


plated,  are  equally  just,  and  of  equal  practical  importance. 
If  we  compare  him  with  the  lower  grades  of  being,  we  may 
extol  his  excellence.  His  rational  and  moral  endowments, 
the  high  ends  of  his  being,  the  extent  and  dignity  of  his  re- 
sponsibilities, and  his  sublime  and  solemn  destiny  mark  him 
clearly  for  a superior  rank.  We  may  celebrate  his  dominion 
over  the  beasts  of  the  field,  the  fowls  of  the  air,  and  the  fish 
of  the  sea;  and  his  divine  right  to  appropriate  to  his  sole 
convenience  the  whole  irrational  world.  But  comparing 
him  with  higher  grades  of  being  we  are  reminded  of  his  con- 
finement in  this  world,  to  a low  and  narrow  sphere,  his  cor- 
poreal grossness  and  infirmity,  his  limited  knowledge,  and 
his  want  of  control  over  his  own  experience  and  destiny. 
We  may  even  suggest  the  immense  abatement  of  his  lordship 
over  the  lower  creation,  arising  from  his  dependance  on  that 
creation  for  much  of  his  life  and  enjoyment;  from  his  neces- 
sity of  providing  for  and  serving  all  things  that  serve  him; 
from  his  subjection  in  common  with  all  earthly  beings  to  the 
destructive  power  of  elements  above  his  control;  and  his  ex- 
posure to  injury  from  the  very  creatures  over  which  he 
claims  dominion. 

In  one  of  these  aspects,  man  appears  among  the  noblest 
works  of  God;  a little  lower  than  the  angels,  fit  for  glory, 
honour  and  immortality.  We  magnify  his  responsibilities, 
and  assign  him  to  an  exalted  station  in  the  universe.  In  the 
other,  his  glory  is  obscured  by  his  many  infirmities;  his 
highest  power  and  offices  dwindle  into  insignificance,  and  we 
exclaim,  Lord  what  is  man  that  thou  art  mindful  of  him  ? 

Such  is  the  union  of  extremes  in  the  constitution  of  the 
human  race; 

“ From  different  natures  marvellously  mix’d 

Connexion  exquisite  of  distant  worlds 

a compound  of  the  great  and  the  small,  the  noble  and  the 
vile.  Here  then  must  be  joined  the  responsibility  of  great- 
ness with  the  humility  of  littleness;  and  the  complete  moral 
character  of  man  must  fill  the  space  between  the  two  wide 
extremes  of  aspiring  desires  and  purposes  and  a lowliness  of 
self-esteem. 

The  upper  extreme  is  most  naturally  considered  by  the 
reflecting  and  intelligent  portion  of  mankind ; the  latter  needs 
to  be  better  defined  and  more  insisted  on.  Pride,  self-flat- 
tery, and  self-complacency  press  spontaneously  upon  the 
higher  limit  of  our  nature;  so  that,  for  want  of  a practical  and 


126 


Physical  Theory  of  Another  Life.  [January 


habitual  remembrance  of  our  infirmities,  we  think  more 
highly  of  ourselves  than  we  ought  to  think.  The  true  doc- 
trine of  human  imperfection  is  often  perverted  by  men’s 
comparing  themselves  among  themselves;  and  taking  the 
difference  between  man  and  man  instead  of  the  difference  be- 
tween man  and  higher  natures  as  the  measure  and  the  motive 
of  humility. 

If,  moreover,  in  our  present  train  of  reflections,  we  find 
reason  to  admire  the  inherent  and  inestimable  worth  of  mind, 
as  a personal  endowment  in  all  its  degrees,  we  shall  gain  by 
the  discussion  another  and  valuable  end.  When  invited  to 
the  contemplation  and  exercise  of  intellect  in  its  sublimest 
offices;  when  we  see  the  highest  displays  of  its  glory;  when 
we  consider  its  lofty  aspirations,  its  exalted  and  exalting  sen- 
timents, its  generous  sympathies,  its  splendid  imaginations, 
its  etherial  and  blissful  activity,  its  searching,  lucid  and  com- 
manding reason,  and  its  inborn  thirst  for  truth, — we  rejoice 
in  the  immunities  of  intellectual  life.  We  glory  in  the  name 
of  man.  We  claim  fellowship  with  the  universal  family  of 
intelligence;  and,  though  perhaps  last  born  of  the  family,  and 
least  endowed,  yet  nevertheless  justly  conscious  of  a high 
nature  and  destiny.  Our  esteem  for  mind  will  rise,  our  ra- 
tional views  of  its  essential  excellence  will  be  enlarged  and 
enlivened,  by  observing  how  small  a portion  of  the  precious 
essence  produces  so  magnificent  effects.  If,  by  calculating 
the  value  of  a grain  of  gold,  we  learn  to  admire  the  massive 
wedge,  on  the  same  principle,  while  considering  the  minute- 
ness of  our  own  inestimable  mental  gem,  wre  may  learn  to 
adore  the  Infinite  Mind,  whose  thoughts  are  higher  than  our 
thoughts  as  the  heavens  are  higher  than  the  earth. 

Now  that  the  human  understanding  is  formed  on  a scale 
exceedingly  small,  perhaps  even  the  smallest  conceivable,  we 
think  to  be  strongly  suggested,  I.  By  several  of  the  most  ob- 
vious disadvantages  of  our  intellectual  constitution;  II.  By 
the  imperfection  of  our  knowledge  in  both  kind  and  degree; 
and,  III.  By  the  vast  failure  of  its  legitimate  results. 

I.  Of  the  obvious  disadvantages  of  our  intellectual  consti- 
tution, the  one  most  prominent  and  comprehensive  appears 
in  the  very  beginning  of  our  existence,  when  the  human  be- 
ing may  be  said  to  have  no  understanding  at  all,  and  puts 
forth  scarcely  more  signs  of  intelligence  than  appear  in  a 
sensitive  plant. 

Wishing  not  to  disturb  any  man’s  theory  respecting  the 
intellectual  powers  and  exercises  of  infancy,  and  to  keep 


1838.]  Physical  Theory  of  Another  Life. 


127 


clear  of  contestable  ground,  we  merely  state  the  fact  as  it  is 
practically  recognized  by  all.  There  is  a period  in  the  life 
of  every  man,  when,  to  all  the  purposes  of  this  argument,  he 
has  no  intellect;  when  he  thinks  not,  reasons  not,  remembers 
not;  when  he  exists  in  a state  which,  if  protracted  through 
the  whole  term  of  human  life,  would  never  suggest  to  us  the 
presence  of  so  much  as  the  embryo  of  an  intelligent  mind. 
Who  ever  goes  back  to  the  field  of  his  infancy  to  gather  its 
productions  for  the  support  or  the  entertainment  of  his  ma- 
turer  years  ? What  is  there  in  infancy  to  enrich,  to  adorn, 
or  to  flatter  the  man  ? What  account  is  taken  of  even  the 
whole  of  the  first  broad  stage  of  human  life  ? In  the  biogra- 
phy of  man,  you  read  that  then  and  there  he  was  born,  and 
then  a blank, — a broad  and  silent  blank,  tells  the  history  of 
years  of  that  living  soul! 

Compare  now  this  universal  condition  of  man’s  intellectual 
being  with  its  opposite.  Place  by  the  side  of  that  sensitive 
thing  in  the  cradle — that  prelude  of  a man — that  negative 
quantity  of  humanity — place  in  contrast  with  it  a newly  cre- 
ated intelligence  of  human  kind,  in  the  height  and  glory  of 
his  maturity,  sending  forth  over  the  whole  prospect  of  his 
three  score  years  and  ten  the  glowing  promise  of  a brilliant 
career;  and  let  any  man,  who  loves  the  treasures  of  the  mind, 
be  requested  to  say  which  of  the  two  conditions  he  would, 
from  intellectual  considerations  alone,  prefer.  And  let  him 
say  by  how  much  he  would  prefer  it.  Let  him  tell  us  what, 
that  is  not  life  itself,  nor  real  and  permanent  mental  excellence, 
he  would  not  give  for  choice,  if  choice  could  be  allowed  him, 
between  these  two  ways  of  beginning  existence.  The  differ- 
ence is  that  of  two  extremes.  For  a being  destined  to  im- 
mortal and  ever-growing  intelligence,  whose  understanding 
is  to  accomplish,  in  the  short  term  of  this  earthly  life,  a mo- 
mentous part  of  its  grand  design,  and  seems  to  have  been 
created  mainly  for  the  sake  of  the  results  of  its  highest  per- 
fection— for  such  a being  to  begin  his  life  without  the  least 
perceptible  sign,  or  the  least  consciousness  of  an  intellect, 
and  to  reach  his  destined  capacity  by  those  slow  degrees 
which  occupy  so  great  a portion  of  his  present  term,  is  a most 
humiliating  restriction  upon  the  prerogatives  of  intellectual 
life.  It  is  a disadvantage,  in  its  kind,  the  greatest  conceiva- 
ble. 

Then,  secondly,  from  this  low  beginning  the  ascent  is 
only  toilsome.  The  maxim,  Nil  sine  labore,  holds  peculi- 
arly respecting  the  valuable  attainments  of  the  mind.  The 


128 


Physical  Theory  of  Another  Life.  [January 


hill  of  science,  at  the  foot  of  which  every  man  is  born,  is  to  be 
climbed  by  patient  exertion,  and  with  long  and  oft  repeated  al 
ternations  of  weariness  and  rest;  no  man  being  placed  at  first 
upon  the  summit,  or  rising  by  a natural  buoyancy.  Why  might 
not  man — we  exclaim  in  our  natural  coveting  of  men  . al  advan- 
tages— why  might  not  man  be  permitted  to  make,  without  ef- 
fort, all  the  acquisitions  for  which  his  capacities  were  prepared? 
And  we  praise  those  minds  which  learn  with  least  effort,  and 
we  recoil  from  intellectual  labour,  and  we  are  copious  in  ex- 
pressions of  our  preference  for  superhuman  exemption  from 
the  claims  of  this  universal  law  of  our  nature.  Alas,  the 
next  evil  to  that  of  having  no  knowledge  at  all,  is  the  evil  of 
getting  knowledge  at  so  hard  a rate. 

And  then,  thirdly,  as  if  every  way  to  buffet  man’s  com- 
placency in  his  mental  endowments,  there  is  the  necessity 
of  intellectual  discipline.  Mental  discipline  is  the  chief 
end  of  education.  To  be  capable  of  acquiring  knowledge 
with  the  greatest  facility,  and  of  using  it  with  the  best  effect, 
the  human  intellect  must  have  a long  and  thorough  training, 
at  vast  expense  of  toil  and  self-denial,  and  half,  perhaps,  of 
the  term  of  its  earthly  existence.  How  far  superior  to  ours 
would  be  that  mental  constitution  which  might  rise  above 
this  necessity  of  laborious  and  expensive  discipline,  and  com- 
prehend, in  a spontaneous  developement,  the  whole  prepara- 
tion of  the  mind  for  its  destined  office.  The  least  superiority 
to  discipline  is  among  the  higher  proofs  of  intellectual  great- 
ness among  men.  Perhaps  no  endowments  draw  more  gen- 
eral admiration  than  those  which  enable  a man,  with  least  of 
mental  discipline,  to  produce  its  greatest  results.  But  the 
necessity  of  this  discipline  is  universal,  in  order  to  the  mind’s 
maximum  of  efficiency;  and  we  here  adduce  it  as  one  of  the 
disadvantages  of  our  mental  constitution,  and  an  evidence  of 
the  inferior  rank  of  the  human  mind. 

The  three  foregoing  unquestionable  disadvantages  adhere 
to  the  mind’s  entrance  on  its  stage  of  action;  and  we  pause 
to  challenge  the  conception  of  greater  imperfections  in  their 
kind,  which  would  still  leave  to  man  any  thing  the  least  de- 
sirable as  an  intellectual  boon: — beginning  with  nothing, 
having  all  to  gain  by  hardest  labour,  and  spending  half  the 
lifetime  in  learning  to  work! 

But  having  gained  its  highest  improvement,  the  human 
mind  still  reveals  in  all  its  acts  its  own  imperfection;  as,  we 
observe,  fourthly , in  the  exercise  of  attention.  The  re- 
cognition of  such  a faculty  concedes  an  imperfection;  imply- 


1838.]  Physical  Theory  of  Another  Life. 


129 


ing  the  temporary  confinement  of  thought  within  a narrow 
compass;  and  the  greater  perfection  of  this  faculty  implying 
the  greater  imperfection  of  the  mind  possessing  it,  as  though 
the  power  of  thought  were  compressible  indefinitely.  We 
have  the  power  of  withdrawing  the  thoughts  from  their  ra- 
pid excursions  among  various  objects,  and  fixing  them  on  a 
single  object,  or  directing  them  in  a particular  line;  and  that 
the  mind  may  exert  its  greatest  power  upon  a given  subject, 
it  must  confine  its  thoughts  for  the  time  to  that  subject  alone. 
We  hold  this  faculty  of  the  mind  in  due  esteem,  and  are  fully 
aware  that  it  is  the  higher  perfection  of  this  power  that  gives 
some  minds  their  great  superiority  over  others;  but  its  use- 
fulness results  entirely  from  the  mind’s  want  of  power  to  do 
its  perfect  work  on  more  than  one  subject  at  a time. 

We  wish  not  here  to  agitate  the  question  whether  the 
mind  has  power  to  carry  on,  at  the  same  time,  two  or  more 
distinct  operations,  or  whether  it  only  passes  so  rapidly  from 
one  object  to  another  as  to  seem  to  attend  simultaneously  to 
both.  We  take  simply  the  undeniable  fact,  that  every  man 
who  proposes  the  highest  application  of  his  thoughts  to  one 
subject  abstracts  his  attention  from  every  other,  and  this  sin- 
gle fact  we  take  to  prove  the  very  inferior  power  of  the  hu- 
man understanding;  it  must  collect  itself  upon  a single  point 
to  perform  its  appropriate  work;  as,  if  the  sun,  to  dissolve 
the  frost  of  winter  and  raise  vegetation  in  one  field  should  be 
compelled  to  withdraw  his  light  from  all  others. 

Now  that  there  are  powers  of  thought  superior  in  this  re- 
spect to  our  own  is  easily  conceivable.  We  know  indeed  of 
one  intellect  which  considers  all  things  at  once  and  with 
equal  and  effectual  attention;  and  down  along  the  scale  of 
intelligence  we  can  imagine  various  degrees  of  this  power 
above  our  own  and  still  below  perfection ; but  having  de- 
scended to  the  sphere  of  man  we  seem  to  have  reached 
the  end  of  the  series.  That  there  may  be  degrees  of  this 
power  of  expanded  attention  above  us  and  below  the  infinite 
who  can  deny?  Is  it  inconceivable  that  a mind  conversant 
with  objects  of  the  same  kind  with  those  of  human  know- 
ledge should  be  able  to  think  intently  and  effectually  on 
many  things  at  the  same  time,  and  perform  simultaneously  a 
number  of  difficult  operations?  Is  such  a mental  constitution 
inconceivable  as  would  enable  the  person,  at  the  same  time, 
to  calculate,  unerringly,  a future  eclipse  of  the  sun;  solve  an 
intricate  problem  in  mathematics,  conduct  an  exact  and  ex- 
tended argument  in  political  economy,  investigate  a profound 

VOL.  x.  no.  1.  17 


130  Physical  Theory  of  Another  Life.  [January 

doctrine  of  theology;  and  all  this,  while  addressing  an  elo- 
quent appeal  to  a popular  assembly  on  some  topic  of  public 
and  exciting  interest?  That  such  a power  may  be  an  endow- 
ment of  some  superior  order  of  intellect  is  altogether  con- 
ceivable, nay,  probable;  but  does  it  seem  possible  that  a 
mind  could  be  formed  inferior  in  this  respect  to  the  mind  of 
man  and  still  possess  the  characteristics  of  a thinking  and 
reasoning  soul — a mind  which  must  think  of  less  than  one 
thing  at  a time  and  which  still  can  think? 

And,  fifthly , we  are  admonished  of  our  mental  imperfec- 
tions by  the  faculty  of  memory.  The  imperfection  of  the 
memory  itself  needs  hardly  to  be  mentioned,  it  is  a common 
topic  of  plaintive  remark.  From  the  school-boy,  who  for- 
gets one  lesson  while  learning  another,  to  the  philosopher, 
who  must  classify  his  acquisitions  and  provide  repositories 
far  his  knowledge  out  of  his  mind,  we  trace  this  great  and 
grievous  sign  of  mental  imperfection.  How  great  a portion 
of  all  the  labour  of  the  student  consists  in  classifying  and  ar- 
ranging his  articles  of  knowledge,  and  placing  them  where 
they  may  be  found  in  the  time  of  need. 

And  let  any  man  consider  how  few  of  the  thoughts  and 
feelings  which  exercise  his  mind  during  any  portion  of  his 
life  leave  permanent  traces  on  his  memory;  let  him  reflect 
what  myriads  of  thoughts,  some  of  which  are  perhaps  as 
precious  as  any  of  his  mental  offspring,  escape  at  the  instant 
of  conception,  and  are  seen  no  more,  and  he  will  be  disposed 
to  consider  his  mind  almost  like  a channel  through  which  a 
current  is  constantly  gliding,  and  in  which  nothing  remains 
stationary  but  some  fragments  of  thoughts  which  float  in 
eddies  near  the  margin  of  the  stream. 

But  the  infirmities  of  the  memory  may  be  the  result  of 
its  connexions  with  a material  organization.  They  may  be- 
long only  to  the  present  life.  When  the  mind  shall  enter 
upon  the  stage  of  its  future  and  enlarged  action,  it  may  drop 
this  mark  of  imperfection,  and  the  memory  may  become  a 
more  expanded  and  tenacious  repository  than  it  now  is  of  the 
past  exercises  of  the  soul. 

Instead,  therefore,  of  insisting  on  the  imperfection  of  the 
memory  as  an  essential  characteristic  of  the  mind,  we  would 
suggest  the  kind  of  mental  inferiority  implied  in  the  very 
existence  of  the  faculty.  Why  is  it  that  our  mental  consti- 
tution requires  such  a faculty  as  the  memory?  Why  is  it 
that  the  mind  is  furnished  with  the  power  of  recalling  its 
past  thoughts  and  feelings,  and  making  them  matter  of  pre- 


1S38.]  Physical  Theory  of  Another  Life. 


131 


sent  consideration?  It  is  an  indispensable  power  to  the  hu- 
man mind  because  the  thoughts  and  feelings  of  that  mind 
must  exist  in  the  form  of  a series,  and  because  the  attention 
must  be  confined  to  one  individual  of  the  series  at  a time. 
With  such  a mental  constitution  the  want  of  a memory  would 
detract  largely  from  the  value  of  the  power  of  thought.  So 
little  could  thought  and  reason  avail  us  without  the  memory 
that  if  deprived  entirely  of  memory  we  might  almost  as  well 
relinquish  the  other  powers  of  a rational  soul.  But  a higher 
power  of  understanding  which  should  embrace  a wide  range 
of  simultaneous  thought  might  be  less  dependent  on  memory, 
for  its  proper  effects,  and  the  less  dependent  the  higher  it 
rises  towards  perfection;  till,  if  it  could  reach  the  perfection 
of  the  Supreme  Mind,  its  exercises  (if  such  terms  may  be 
applied  to  such  a subject)  can  bear  no  resemblance  to  a series, 
no  relation  to  time,  nor  admit  any  prerogative  of  memory. 
The  very  existence  of  memory,  therefore,  and  its  vast  impor- 
tance in  our  mental  operations  as  infallibly  indicate  the  im- 
perfection of  the  human  mind  as  the  machines  of  locomotion 
indicate  the  imperfection  of  locomotive  power  in  the  human 
body.  The  memory  meets  the  wants  of  the  mind  in  its  re- 
lation to  time  as  locomotion  meets  the  wants  of  the  body  in 
relation  to  space. 

We  will  notice  under  this  head  but  one  other  broad  mark 
of  imperfection  which  distinguishes  the  human  mind,  viz. 
the  immense  deficiency  of  intuitive  power,  which  a compari- 
son of  man  with  a higher  order  of  intelligence  might  reveal; 
the  necessity  of  reaching  abstract  truth  by  circuitous  and  la- 
borious reasonings.  It  seems  scarcely  questionable  that  we 
stand  in  this  respect  not  one  degree  above  the  lowest  concei- 
vable. The  axioms  of  philosophy  show  fair  specimens  of  the 
truths  we  perceive  by  intuition.  “ The  whole  is  greater  than 
a part.”  “It  is  impossible  for  a thing  at  the  same  time  to 
be  and  not  to  be.”  These  and  such  like  are  the  truths  which 
the  human  power  of  intuitive  perception  is  supposed  to  reach ! 
And  what  do  they  add  to  the  stock  of  knowledge  ? What 
satisfaction  does  the  contemplation  of  them  impart  to  the 
mind  ? They  scarcely  deserve  the  name  of  truths;  they 
give  no  exercise  to  the  power  of  intuitive  perception;  the 
mind  looks  upon  them  and  sees  nothing,  as  the  eye  looks  off 
into  the  blue  depths  of  space.  The  perception  of  such  truths 
seems  to  be  no  proper  act  of  the  mind.  It  is  rather  a neces- 
sary state  of  the  mind  at  rest,  having  before  it  no  article  of 
valuable  knowledge,  nothing  which  it  can  contemplate  with 


132 


Physical  Theory  of  Another  Life.  [January 


satisfaction  as  an  acquisition;  and  yet  this  kind  of  abstract 
truth  is  the  only  kind  that  the  human  mind  receives  as  self- 
evident;  the  only  class  of  truths  which  comes  within  the  reach 
of  the  intuitive  power  of  the  human  mind.  Could  such  a 
faculty  be  imagined  to  exist  in  smaller  measure  ? Is  there 
a conceivable  degree  of  the  power  of  intuition  lower  than 
this  ? Detract  at  all  from  this,  and  what  power  would  the 
mind  retain  of  taking  one  step  in  a process  of  reasoning  for 
the  discovery  of  truth,  or  even  of  perceiving  truth  when  we 
found  its  locality. 

In  such  facts  as  those  above  stated  we  have  strong  sugges- 
tions of  the  doctrine  that  the  intellectual  endowments  of  the 
human  race  belong  to  a very  1owt,  if  not  even  to  the  lowest 
order. 

II.  The  doctrine  finds  further  illustration  in  the  imperfec- 
tion of  our  knowledge. 

The  nature  and  degree  of  our  knowledge  of  objects  of  sense 
is  perhaps  one  of  the  most  palpable  proofs  of  our  intellectual 
imperfection;  for  what  and  how  much  do  we  know  of  them  ? 
We  know  the  fact  of  their  existence;  we  distinguish  what 
we  denominate  their  properties,  such  as  solidity,  form,  co- 
lour, and  the  like;  we  observe  their  apparent  changes,  and 
infer  thence  a general  state  or  law  of  their  being  to  which 
we  give  a name.  Of  the  essential  nature  of  things,  we  know 
nothing — we  pretend  to  know  nothing.  If  any  one  desires 
to  feel  the  full  force  of  these  assertions,  let  him  seek  a defini- 
tion of  gravity,  of  colour,  of  animal  or  vegetable  life — a defi- 
nition which  shall  reach  the  essence  of  the  things;  and  if  the 
result  of  his  inquiries  give  him  leave  still  to  “think  that  he 
know'eth  any  thing,  he  knoweth  nothing  yet  as  he  ought  to 
know.” 

And  what  but  a world  of  mystery  to  us  is  the  science  of 
mind,  of  politics  or  of  morals  ? 

The  science  of  the  human  mind,  the  most  attractive  of  all 
the  branches  of  philosophy,  the  branch  upon  which  the  mind 
is  disposed  to  expend  its  highest  efforts  for  correct  and  ample 
knowledge,  is  involved  in  deepest  obscurity.  It  is  in 
this  field  of  knowledge  that  the  mind  advances  with  greatest 
difficulty.  It  feels  least  confidence  in  its  discoveries.  It 
seems  to  stand  in  its  own  light  while  surveying  itself,  like  a 
man  before  a mirror  with  the  lamp  behind  him;  and  the  dark 
depth  of  the  subject,  the  very  thing  which  tempts  intellectual 
adventure  in  every  other  field,  repels  the  mind  from  the  study 
of  itself.  Here  we  seem  to  stand  in  the  centre  of  the  cloud, 


1838.]  Physical  Theory  of  Another  Life, 


133 


where  the  mental  eye  is  but  half  supplied  with  light,  and 
where  the  same  darkness  envelopes  both  the  observer  and 
the  object;  while  in  other  sciences  we  seem  ourselves  to 
stand  in  clear  light,  and  look  upon  the  dense  and  well-defined 
surface  of  the  cloud  as  upon  a veil  which  obscures  nothing 
but  what  it  hides  entirely. 

We  need  not  enumerate  the  questions  which  the  mind  of 
man  is  perpetually  prone  to  ask  about  itself,  and  to  which  it 
expects  no  answer;  questions  of  the  essence  of  the  soul,  of  the 
nature  and  mutual  relations  of  its  powers,  of  the  faculty  of 
perception,  of  memory,  of  reason,  of  imagination;  how  these 
powers,  if  indeed  they  are  such  distinguishable  from  each 
other,  are  combined  to  form  one  conscious,  individual  agent. 
We  have  long  since  learned  better  than  to  press  such  ques- 
tions. The  better  part  of  all  our  knowledge  on  these  subjects 
is  to  know  its  impassable  limits.  After  all  the  advances  of 
mental  philosophy,  and  we  do  not  contemn  them  as  insignifi- 
cant and  useless,  the  assertion  will  not  perhaps  be  confidently 
contradicted,  that  mental  powers  now  distinguished,  and 
classed  as  such  by  the  ablest  philosophers,  may  yet  appear 
no  more  justly  distinguishable  from  each  other,  than  the  heat 
which  melts  wax  from  the  heat  which  hardens  clay.  What 
uncertainty  still  hangs  over  these  very  elements  of  our 
knowledge.  When  can  we  hope,  with  such  progress  as  we 
are  making,  and  with  the  warmest  zeal  which  man’s  un- 
quenchable ardour  for  knowledge  has  ever  yet  evolved,  to 
reach  the  “ ultima  thule”  in  the  science  of  mind. 

Scarcely  fewer  or  less  equivocal  are  the  signs  of  imperfec- 
tion in  the  political  knowledge  of  mankind. 

It  may,  at  first  view,  seem  an  all-sufficient  argument  on  the 
deficiency  of  our  political  knowledge  to  refer  to  the  universal 
and  perpetual  turmoil  of  the  political  world.  But,  since  it 
may  be  said  that  a perfect  government  among  imperfect  be- 
ings is  not  to  be  expected,  and  that  perfect  laws  in  a perfect 
administration  would  not  prevail  to  make  all  bad  men  do 
right,  nor  cause  a people  who  are  wanting  in  virtue  to  lead 
quiet  and  peaceable  lives,  we  will  not  require  too  much  from 
political  wisdom,  nor  presume  that  its  absolute  perfection 
would  make  this  world,  in  its  wickedness,  a peaceful  and 
happy  abode. 

But  of  the  man  who  should  pretend  to  infallible  know- 
ledge in  political  science,  thus  much  may  be  demanded — 
that  he  shall  give  us,  with  all  desirable  evidence  of  their 
truth,  those  principles  for  the  constitution  of  a state,  includ- 


134 


Physical  Theory  of  Another  Life.  [January 


ing  the  form  of  the  government  and  the  distribution  of  its 
various  powers,  which  shall  most  perfectly  balance  wicked- 
ness against  wickedness,  restrain  corruption  by  corruption, 
repress  the  propensity  to  evil  doing  by  the  fear  of  suffering, 
make  one  man’s  interests  the  defence  of  another’s,  and  thus 
hold  the  elements  of  anarchy  at  their  maximum  of  tranquility, 
while  he  gives,  at  the  same  time,  freest  scope  for  the  exercise 
of  all  existing  virtue. 

That  such  principles,  with  their  demonstrations,  have 
never  yet  been  given  to  the  world,  is  evident  from  the  fact 
that  they  have  never  been  recognized  and  applied;  more 
evident,  however,  from  the  ceaseless  agitation  of  many  ques- 
tions in  political  philosophy,  which  are  by  no  means  the 
most  difficult  of  solution,  but  to  which  the  answer,  giving 
universal  satisfaction,  has  never  yet  been  found;  some  com- 
prehensive questions  of  international  law;  of  the  foundation 
of  the  right  of  property;  of  the  proper  connexion  between 
civil  government  and  religion.  Until  such  questions  as  these 
are  settled,  and  the  world  has  become  of  one  mind  upon 
them,  we  will  speak  with  reserve  of  the  perfection  of  our 
political  wisdom. 

We  cannot  fail  to  observe  how  few  of  the  truths  of  politi- 
cal science  have  been  discovered  by  means  of  intuitive  know- 
ledge of  human  nature,  or  by  any  strict  process  of  reasoning; 
how  largely  the  political  wisdom  of  any  generation  is  drawn 
from  the  previous  experience  of  the  world,  and  drawn  by  a 
process  in  which  the  reasoning  faculty  exercises  only  a par- 
tial and  inferior  office.  Men  do  sometimes  learn  to  shun  the 
fire  which  has  once  burned  them;  and  from  this  experience 
of  previous  generations  it  is  that  the  practical  wisdom  of  the 
statesman  is  almost  totally  derived.  “ Teach  us,”  he  ex- 
claims, “ the  lessons  of  the  past;  pour  upon  us  the  whole,  the 
needful,  the  condensed  light  of  the  world’s  experience.” 
Every  system  builder  of  political  philosophy  explores  the 
length  and  breadth  of  the  forest  of  history  for  his  materials; 
and  wisely,  indeed;  for  what  could  he  do  without  them  ? 
Put  out  the  light  of  history,  and  you  might  almost  as  well 
put  out  the  statesman’s  mental  eye.  For  five  and  twenty 
centuries  from  the  creation  of  man,  till  God  taught  Moses 
politics,  the  statesmen  of  the  world  were  such  as  the  patri- 
archs, the  Pharaohs  with  their  magicians,  and  the  three  and 
thirty  kings  of  the  little  valley  of  the  Jordan. 

In  moral  philosophy  the  human  mind  finds  itself  encom- 
passed with  infirmity  at  every  step.  The  reasoner  in  morals 


1838.]  Physical  Theory  of  Another  Life. 


135 


has  ever  been  perplexed  by  these  two  elementary  questions: 
1.  Whether  a given  action  be  right.  2.  Why  it  is  so. 

To  take  the  last  first.  How  long  has  the  moral  philoso- 
pher been  employed  in  forming  a definition  of  virtue,  which 
should  prove  its  own  correctness  alike  to  all;  and  here,  on 
the  threshold  of  their  science,  have  the  teachers  of  morals 
stumbled  and  reeled  against  each  other,  disputing  about  the 
reasons  they  would  give  their  pupils  why  they  ought  to  do 
right;  and  never  by  their  philosophy  alone  would  they  have 
conquered  the  difficulty.  They  have  been  driven  to  seek 
from  a direct  revelation  from  heaven  the  only  correct  defini- 
tion of  virtue. 

As  to  the  question  whether  a given  action  be  right  or 
wrong — we  have  a natural  conscience  which  answers  the 
highest  of  practical  ends;  but  we  are  not  now  concerned  with 
the  conscience.  It  is  a question  for  the  understanding  that 
we  raise,  to  be  settled  by  the  intellectual  application  of  the 
rule  of  right;  and  we  need  but  suggest  the  fact  that  a long 
list  of  actions  might  be  mentioned  concerning  which  the 
wisest  human  moralist  might  be  unable  to  decide  correctly 
whether  they  were  right  or  wrong. 

We  cannot  omit  to  mention  here  the  notorious  fallibility 
of  human  judges  in  the  dispensation  of  particular  justice.  A 
degree  of  intricacy  scarcely  above  the  least  conceivable,  or 
the  feeblest  contrariety  of  personal  interest,  is  frequently  suf- 
ficient to  confound  the  judgments  of  different  men,  causing 
their  decisions  to  contradict  each  other,  and  the  same  man, 
in  different  circumstances,  to  contradict  himself.  When  we 
witness  a series  of  decisions  in  successive  courts  alternately 
reversed,  the  last  decision  being,  perhaps,  no  more  clearly 
right  than  the  first,  while  the  law  and  the  evidence  before  all 
the  judges  are  the  same;  when  judges  on  the  same  bench 
give  opposite  opinions  in  the  same  case,  upon  the  same  evi- 
dence and  under  the  same  laws;  when  we  see  a jury  failing 
to  agree  in  a verdict,  or  agreeing  only  by  compromise;  nay, 
when  we  consider  the  utter  and  vast  diversity  of  individual 
judgments,  of  which  the  verdicts  of  juries,  in  very  common 
cases,  are  compounded — half  marking  one  extreme,  half  the 
other,  and  all  falling  at  length,  perhaps,  upon  the  mean,  we  are 
strongly  tempted  to  pronounce  such  decisions  of  justice  the 
impulses  of  blind  chance.  Nor  is  it  only  in  intricate  matters 
of  law  that  these  diversities  prevail;  they  extend  to  matters 
of  simple  equity,  and  are  often  more  conspicuous,  mortifying 
and  injurious  in  matters  of  equity  than  of  law. 


136 


Physical  Theory  of  Another  Life.  [January 


We  perceive  in  such  imperfection  as  this,  a necessity  that 
the  civil  law  should  be  only  a partial  rule  of  justice,  and  the 
administration  of  that  law  a still  more  partial  security  for  it; 
while  the  ceaseless  occurrence  of  flagrant  injustice  in  forms 
which  no  human  laws  contemplate,  and  the  actual  failure  of 
the  laws  to  defend  right  in  a thousand  cases  which  the)7  fairly 
reach,  give  us  ample  warning  to  prepare  to  suffer  wrong  with 
Christian  meekness  from  the  impossibility  of  redress. 

But  the  highest  of  all  evidence  of  the  deficiency  of  man’s 
moral  discernment  is  found  in  his  natural  blindness  to  the 
principles  of  Christian  piety.  Although  this  blindness  is  to 
a great  extent,  if  not  chiefly,  attributable  to  moral  deprava- 
tion, and  may  not  with  strict  propriety  be  classed  among  the 
original  imperfections  of  the  human  mind,  it  yet  evinces  the 
fallibility  of  the  intellect,  and  proves  frailty  to  have  been 
one  of  its  essential  properties.  The  doctrines  of  Christian- 
ity are  not  offered  to  man  to  be  sought  as  matters  of  disco- 
very. They  are  fully  revealed.  They  are  to  be  learned  by 
the  simple  process  of  faith  in  a positive  declaration  of  God. 
While  truth,  so  intelligible  to  the  understanding,  is  set  before 
us  in  plain  words,  it  is  one  of  the  mysteries  of  moral  degene- 
racy that  the  natural  man  should  not  receive  the  things  of 
the  Spirit  of  God,  and  that  these  things  should  appear  to  him 
as  foolishness.  So  delicate  and  frail  an  organ  is  the  eye  of 
man’s  moral  discernment,  that  its  power  of  vision  has  perish- 
ed amid  the  impure  exhalations  of  a corrupt  heart;  and  now 
under  the  noonday  beam  of  the  sun  of  righteousness,  “the 
sightless  eyeball  rolls  and  finds  no  ray.”  The  destruction  is 
complete,  and  none  but  be  who  first  caused  the  light  to  shine 
out  of  darkness,  can  restore  the  sight.  Such  frailty  attaches 
to  the  human  power  of  moral  discernment  the  noblest  power 
of  the  soul;  the  first  to  die,  the  last  and-the  hardest  to  be  re- 
vived. 

III.  On  tbe  last  topic  of  our  proposed  remarks,  the  vast 
failure  of  our  knowledge  in  its  practical  results,  we  have 
room  for  a few  words  only;  but  in  those  few  words  much 
may  be  said. 

Knowledge  is  chiefly  valuable  for  its  practical  uses,  and 
the  ability  to  make  the  most  effectual  application  of  our  at- 
tainments to  the  purposes  of  life  must  be  an  important  endow- 
ment of  mind.  The  want  of  this  ability  must  be  a great  in- 
firmity, and  any  degree  of  this  want  a proportionable  evil. 
No  reflecting  mind  can  overlook  the  manifest  deficiency  of 
the  human  understanding  in  this  very  thing. 


1838] 


Physical  Theory  of  Another  Life. 


137 


In  how  many  branches  of  knowledge  has  science  gone  cen- 
turies ahead  of  art;  the  laws  of  nature  being  understood  for 
ages  before  their  uses  are?  Did  not  the  ancients  know  the 
properties  of  the  useful  metals,  the  mechanical  power  of  fall- 
ing and  of  boiling  water,  the  tendency  of  fluids  to  a level? 
Yet  think  of  the  generation  after  generation  that  tilled  the 
ground  with  the  wooden  plough,  wrought  their  clothing  from 
the  distaff,  ground  their  corn  by  hand,  built  the  aqueduct  on 
a single  plane,  and  travelled  three  miles  an  hour.  Where 
slept  man’s  practical  genius  through  that  long  night?  Now 
when  we  behold  the  application  of  long  known  science  to  the 
arts  of  life,  the  age  is  astonished  at  its  own  improvements. 
But  these  improvements  have  been  long  coming,  alas,  how 
long.  This  “intellect  in  man,”  this  “understanding  which 
the  breath  of  the  Almighty  hath  given  him,”  has  only  shown 
its  capability  of  wonders  in  these  last  days  of  time.  How 
long  a training,  what  an  immense  extent  of  observation  and 
accumulation  of  experience,  what  a perpetual  and  mighty 
pressure  of  circumstances  have  been  necessary  to  develope 
it;  and  if  now,  at  length,  we  would  glory  in  what  man  has 
done,  we  may  well  blush  to  remember  how  long  he  has  been 
doing  it.  We  may  half  suspect  that  these  developements 
have  only  come  in  time  to  teach  the  world  before  it  dies  that 
few  and  feeble  as  are  the  powers  of  the  human  understanding, 
it  still  has  powers  which  it  long  knew  not  how  to  use. 

Of  the  practical  application  of  our  mental  philosophy,  it 
may  suffice  for  the  present  to  say,  that  the  use  of  our  know- 
ledge is  quite  as  imperfect  as  the  knowledge  itself.  Although 
a part  of  the  practical  benefit  of  the  science  of  mind  in  regu- 
lating and  improving  the  intellectual  and  moral  powers,  may 
in  some  cases  be  secured,  still  we  know  not  what  can  be  said 
with  clearer  certainty  than  that  spite  of  all  known  laws  for 
the  regulation  of  mind,  most  minds  even  of  the  educated 
classes  are  but  illy  regulated  either  in  their  thoughts  or  their 
emotions.  If  happiness  be  one  of  the  chief  ends  of  our  intel- 
lectual constitution  and  exercises,  the  failure  of  this  chief  end 
is  momentous.  Every  reflecting  man  is  often  sensible  of  an 
afflicting  deficiency  in  the  application  of  the  known  laws  of 
mind  to  regulate  his  mental  action  and  secure  its  most  bene- 
ficent results. 

That  part  of  the  practical  use  of  mental  philosophy  which 
relates  to  the  education  of  the  young  is  equally  defective. 
We  are  not  concerned  to  decry  the  approved  plans  of  educa- 
tion. We  earnestly  commend  them.  Their  offices  are  indis- 

vol.  x.  no.  1.  18 


138  Physical  Theory  of  Another  Life.  [January 

pensable.  It  is  but  common  praise  to  mention  immeasurable 
benefits,  both  public  and  private,  to  those  who  enjoy  their  in- 
fluence. Still  who  pleads  for  them  that  they  are  perfect?  Or 
who  demands  for  them  so  much  as  the  reputation  of  strict 
conformity  to  the  acknowledged  principles  of  mental  science? 
and  as  philosophy  advances  towards  perfection,  its  applica- 
tion to  systems  of  education  will  ever,  as  it  has  done,  follow 
afar  off. 

But  were  the  plans  of  education  perfect  it  would  be  di- 
rectly to  our  purpose  to  ask,  have  they  resulted  from  the  ap- 
plication of  the  science  of  mind  to  the  art  of  teaching?  It 
were  the  more  natural  process,  and  in  our  view  far  the  more 
probable,  that  the  science  of  education  should  have  grown  out 
of  the  art,  and  that  philosophy  has  done  less  for  education 
than  education  for  philosophy.  Improvements  in  education, 
as  in  many  other  matters,  come  by  experiment.  The  most 
illiterate  mechanic  improves  his  tools  by  observing  which 
kind  works  best.  We  have  little  room  for  boasting  in  the 
manner  in  which  the  art  of  education  is  conducted,  since  the 
connexion  is  so  ambiguous  between  our  science  of  mental 
philosophy  and  our  practical  efforts  to  improve  the  mind. 

We  reckon  among  the  evidences  of  our  intellectual  inferi- 
ority this  incapacity  of  applying  our  knowledge  to  its  high- 
est practical  use. 

The  three  classes  of  imperfections  above  enumerated  fall 
far  short  of  comprehending  the  catalogue  of  infirmities  with 
which  the  human  mind  is  encompassed.  They  are  only  the 
most  palpable;  and  when  we  have  subtracted  all  which  are 
the  manifest  result  of  our  present  complex,  fallen  and  disci- 
plinary state  of  being,  there  will  still  remain  original,  inhe- 
rent, and  essential  characteristics  of  a low  grade  of  intellectual 
endowment. 

We  are  far  from  underrating  the  value  of  the  human  in- 
tellect. We  do  not  indulge  in  loose  detraction  from  its  ex- 
cellence by  striving  to  find  and  fix  its  place  on  the  scale  of 
rational  being,  and  refusing  to  ascribe  to  it  what  it  does  not 
not  possess.  What  we  have,  we  received  from  the  hand  of 
our  Creator,  and  one  of  his  own  cautions  to  us  is  that  we 
think  not  more  highly  of  ourselves  than  we  ought  to  think. 

The  farther  our  meditations  run  in  the  train  of  the  fore- 
going remarks,  the  more  deeply  do  we  become  interested  to 
examine  every  probable  theory  of  another  life.  “ It  doth  not 
yet  appear  what  we  shall  be;”  but  our  curiosity  presses  with 
peculiar  eagerness  against  the  veil  which  hides  the  heavenly 
glory  of  this  rational  soul  from  our  view. 


838.]  Physical  Theory  of  Another  Life. 


139 


One  of  the  most  natural  inferences  from  the  preceding 
view  of  the  human  mind,  is  the  unspeakable  excellence  of  a 
rational  nature.  If  we  must  regard  our  own  minds  as  mere 
sparkling  points  of  intelligence,  which  seem,  like  the  point 
in  mathematics,  to  have  neither  length,  breadth,  nor  thick- 
ness, we  perceive  how  little  of  this  high  principle  is  required 
to  make  a thing  of  vast  importance.  Estimate  the  value  of 
this  mind  in  miniature,  whose  acquisitions,  after  all  the  toil 
of  gaining  them,  are,  in  quantity,  almost  the  least  conceiva- 
ble, and  in  kind  the  lowest  possible;  insignificant  as  it  ap- 
pears, with  what  shall  we  compare  it  ? What  shall  it  profit 
a man  if  he  gain  the  whole  world  and  lose  his  own  soul  ? or 
what  shall  a man  give  in  exchange  for  his  soul  ? 

We  prize,  therefore,  by  no  means  too  highly  these  powers 
of  a rational  nature;  and  while  we  thus  hold  our  own  small 
intellectual  endowments  in  reasonable  admiration,  we  may 
learn  to  admire  all  that  we  know  of  higher  understandings 
which  are  greater  in  power  and  might  than  we;  those  intel- 
lects upon  a larger  scale.  We  know  not  their  points  of  su- 
periority, but  presume  they  excel  us  not  merely  in  extent  of 
knowledge.  Do  they  learn  without  labour,  and  perform  their 
most  perfect  work  without  intellectual  discipline  ? Can  they 
think  with  utmost  intenseness  on  many  things  at  once  ? Do 
they  perceive,  by  direct  intuition,  all  the  truth  which  they 
perceive  at  all  ? Do  they  look  into  the  essence  of  things  ? 
And  can  they  apply  to  immediate  and  perfect  practice  all  the 
knowledge  they  possess  ? 

There  are  strong  hints  from  analogy  that  the  happiness  of 
glorified  men  in  heaven  will  partake  iargely  of  the  pleasures 
of  communion  with  superior  minds,  and  suggestions  to  the 
same  purpose  come  from  the  laws  of  our  nature.  Those, 
therefore,  who  live  on  earth  in  hope  of  the  glory  of  God,  may 
entertain  the  prospect  of  living  for  ever  under  the  delightful 
power  of  the  Infinite  Understanding,  and  of  being  merged 
for  ever  in  the  splendour  of  his  pure  and  perfect  thoughts. 
By  our  rational  endowments,  whether  held  in  high  or  in  low 
degree,  we  are  allied  to  the  family  of  mind.  We  have  indeed 
close  bounds  set  to  our  knowledge  on  every  side;  say  even, 
if  we  must,  that  we  are  the  least  of  the  intellectual  world; 
yet  are  we  capable  of  knowledge;  of  perceiving  and  enjoying 
truth;  the  same  power  which,  in  its  perfection,  constitutes, 
in  part,  the  Essential,  Infinite  Glory,  in  whose  image  we  are 
made.  If  found  redeemed  from  sin  at  last,  and  restored  to 
our  forfeited  standing  in  the  favour  of  God,  we  become  en- 


140 


Missionary  Enterprises  in  the  [January 


titled  to  a place  among  the  great  and  good  of  every  world; 
and  the  glorious  society  of  heaven  is  to  be  composed  of  the 
innumerable^company  of  angels,  the  general  assembly  and 
church  of  the  first  born  which  are  written  in  heaven,  Jesus 
the  Mediator  of  the  new  covenant,  God  the  Judge  of  all, 
and  the  spirits  of  just  men  made  perfect. 


Akt.  VII. — Narrative  of  Missionary  Enterprises  in 
the  South  Sea  Islands,  with  remarks  upon  the  Natural 
History  of  the  Islands,  Origin,  Languages,  Traditions, 
and  Usages  of  the  Inhabitants.  By  John  Williams,  of 
the  London  Missionary  Society.  London.  1S37.  8vo. 
pp.  589. 

The  South  Sea  Islands,  from  the  time  of  their  discovery 
until  now,  have  continued  to  excite  a lively  interest  in  the 
public  mind.  The  earliest  accounts  of  them  which  were 
brought  back  to  Europe  by  the  navigators  of  the  Pacific, 
mingled  with  the  marvellous,  and  received  as  pledges  of  the 
discovery  of  the  long-sought  southern  continent,  were  highly 
attractive.  And  when  subsequent  voyages  had  abated  the 
romantic  expectations  at  first  cherished,  the  public  interest 
was  still  sustained  by  the  wonderful  descriptions  given  of  the 
lovely  scenery  of  these  islands,  and  the  peculiar  mixture  of 
barbarism  and  civilization  in  the  manners  and  customs  of 
their  inhabitants.  Humboldt  seems  disposed  to  complain 
that  his  own  researches  are  deprived  of  the  interest  which 
they  might  otherwise  awaken,  by  the  superior  attractiveness 
of  the  South  Sea  discoveries.  “ The  savages  of  America,” 
he  says,  “inspire  less  interest  since  the  celebrated  navigators 
have  made  known  to  us  the  inhabitants  of  the  South  Sea,  in 
whose  character  we  find  such  a mixture  of  perversity  and 
meekness:  the  state  of  half  civilization  in  which  these  island- 
ers are  found  gives  a peculiar  charm  to  the  description  of 
their  manners.”  Authentic  information  respecting  the  past 
and  present  state  of  these  islands  is  still  sought  with  avidity, 
though  they  have  already  formed  the  subject  of  more  writings 
than  many  of  the  kingdoms  of  Europe.  The  Tahitians  are 
already  better  known  to  us  than  the  inhabitants  of  Hayti, 
and  yet  we  are  gratified  with  every  new  account  of  them. 
We  follow  the  voyager  from  island  to  island,  and  never  tire 


1838.] 


South  Sea  Islands. 


141 


while  he  describes  to  us  the  romantic  hills  and  valleys  over 
which  the  charms  of  nature  have  been  spread  with  the  most 
lavish  hand, — and  the  singular  manners  of  their  strange  in- 
habitants. We  delight  to  pause  and  inquire  how  these  ver- 
dant specks  in  the  wild  waste  of  waters  were  formed  and 
whence  they  were  peopled, — to  study  the  languages  and  cus- 
toms of  the  islanders,  that  we  may  trace  their  affinities,  and 
learn  whence  they  have  been  derived — and  then  to  observe 
the  divergencies  from  their  parent  stock,  and  estimate  the  in- 
fluences which  have  moulded  the  society  of  these  beautiful 
regions  to  its  present  form.  A new  and  absorbing  interest 
has  of  late  years  been  imparted  to  these  islands,  by  the  great 
moral  changes  of  which  they  have  been  the  scene.  The  his- 
tory of  the  world,  since  the  days  of  the  apostles,  presents  no 
parallel  to  the  suddenness  and  extent  of  the  transformations 
which  have  there  been  made  in  the  habits  and  customs  of 
whole  nations. 

It  is  important  that  we  should  have  all  the  information 
which  can  be  given  of  the  nature  of  these  changes,  and  the 
means  by  which  they  have  been  wrought.  The  generation, 
now  rising  up  in  the  South  Sea  Islands,  will  know  little  or 
nothing  of  the  customs  of  their  ancestors.  Old  things  have 
passed  away,  all  things  have  become  new.  Many  interesting 
and  important  facts,  tending  to  illustrate  the  former  character 
of  the  people  and  the  value  of  the  changes  which  have  taken 
place,  must  be  recorded  now,  or  they  will  soon  be  lost  amidst 
the  vague  uncertainties  of  tradition.  We  are  disposed  there- 
fore to  look  upon  any  work  which  adds  to  our  stock  of  in- 
formation upon  this  subject,  or  which,  without  contributing 
much  that  is  new,  gives  an  intelligent  confirmation  of  what 
was  already  known,  as  a valuable  contribution  to  the  history 
of  our  race. 

The  work  of  Mr.  Williams  is  a modest  and  unpretending 
account  of  what  he  has  himself  seen.  In  the  year  1817  he 
joined  the  mission  in  the  island  of  Raietea,  the  largest  and 
most  central  of  the  Society  Islands.  But  as  so  much  is  al- 
ready known  of  this  group,  and  the  adjacent  Tahitian  or 
Georgian  isles,  his  work  is  mainly  filled  with  accounts  of  the 
Hervey  and  the  Samoa  or  Navigator’s  Islands,  to  both  of 
which  he  made  frequent  excursions,  with  the  view  of  introdu- 
cing and  extending  the  influence  of  Christianity  among  them. 

The  Hervey  Islands,  seven  in  number,  lie  from  five  hun- 
dred to  six  hundred  miles  west  of  Tahiti.  Little  was  known 
of  any  of  them,  and  Rarotonga,  the  largest  and  most  populous 


142 


Missionary  Enterprises  in  the  [January 

of  the  group  had  never  been  discovered  by  any  European, 
until  they  were  visited  by  Mr.  Williams  in  1823.  Hervey’s 
Island,  from  which  the  cluster  takes  its  name,  was  discovered 
by  Captain  Cook.  When  visited  by  Mr.  Williams,  he  found 
that  the  population  had  been  diminished  by  their  extermina- 
ting wars  to  about  sixty  in  number;  and  when  he  visited  it 
again  six  years  afterwards,  there  were  left  only  five  men, 
three  women,  and  a few  children!  and  yet  there  was  a con- 
test among  this  miserable  remnant  as  to  who  should  be  king. 

The  population  of  the  Hervey  Islands  is  estimated  at  from 
14,000  to  16,000  persons.  The  history  of  the  introduction 
of  Christianity  among  these  people  is  remarkably  interesting. 
The  first  attempt  was  made  in  Aitutaki,  an  island  about 
twenty  miles  in  circumference,  and  containing  2000  inhabi- 
tants. While  Mr.  Williams  was  on  a voyage  to  New  South 
Wales  for  the  recovery  of  his  health,  he  touched  at  this  island 
and  left  two  native  teachers  from  Raietea,  under  a promise 
from  the  chief  of  the  island  that  he  would  afford  them  pro- 
tection and  treat  them  with  kindness.  The  people  were  at 
this  time  sunk  in  the  grossest  heathenism,  and  exhibited  in 
their  manners  and  habits  all  the  wild  features  of  savage  life. 
A little  more  than  a year  after  these  native  missionaries  had 
entered  on  their  labours,  Mr.  Williams  determined  on  visit- 
ing Aitutaki,  to  see  what  progress  the  gospel  had  made,  and 
to  concert  measures  for  introducing  it  into  all  the  Hervey 
Islands.  When  he  reached  the  island,  the  ship  was  immedi- 
ately surrounded  by  canoes,  which  were  filled  with  the  na- 
tives, crying  out,  “ good  is  the  word  of  God;  it  is  now  well 
with  Aitutaki;  the  good  word  has  taken  root  at  Aitutaki.” 
When  the  teachers  came  on  board,  they  confirmed  the  joyful 
tidings,  declaring  that  the  maraes  were  burned;  that  the  idols 
had  been  all  destroyed  or  given  into  their  possession;  that 
the  profession  of  Christianity  was  general,  not  a single  idola- 
ter being  left;  that  a large  chapel  was  erected;  that  the  Sab- 
bath was  regarded  as  a sacred  day,  no  work  of  any  kind  being 
done;  that  all  the  people,  men,  women,  and  children  attended 
divine  service;  and  that  family  prayer  was  very  generally 
practised  throughout  the  island.  Mr.  Williams  had  immedi- 
ate evidence  of  the  change  which  had  taken  place,  for  the 
natives  crowded  around  the  boat  in  which  he  was  landing, 
and  ‘ instead  of  the  unsightly  gesticulations  and  lascivious 
songs  with  which  he  had  been  greeted  on  his  previous  visit, 
some  were  now  spelling  long  words,  and  others  were  repeat- 
ing portions  of  the  catechism  or  a prayer,  another  asking  a 


1838.] 


South  Sea  Islands. 


143 


blessing  on  his  food,  and  others  singing  a verse  of  a hymn; 
indeed  every  one  appeared  anxious  to  show  what  progress  he 
had  made  in  the  new  religion.’  The  next  day  he  preached 
to  an  attentive  and  decorous  audience  of  from  1500  to  2000 
people,  who  had  all  been  savages  and  heathens  fifteen  months 
before.  Then  they  were  wild  and  unruly  in  their  deport- 
ment, indolent,  and  cruel, — now  they  had  become  mild  and 
docile,  diligent  and  kind. 

While  at  Aitutaki,  Mr.  Williams  determined  to  go  in 
search  of  the  island  of  Rarotonga.  The  Aitutakians  endea- 
voured to  dissuade  him  from  the  enterprise,  assuring  him 
that  the  Rarotongans  were  a most  ferocious  people,  that  they 
were  horrid  cannibals,  and  exceedingly  treacherous.  But 
nothing  could  move  him  from  his  purpose,  and  he  set  out 
upon  his  hazardous  undertaking.  This  island  never  having 
been  visited  by  any  European,  was  not  be  found  upon  the 
chart,  and  the  directions  which  he  received  from  the  na- 
tives were  necessarily  very  imperfect.  After  six  or  eight 
days  unsuccessful  search  for  Rarotonga,  he  steered  for  Man- 
gaia,  another  of  the  Hervey  Islands,  containing  a population 
of  from  2000  to  3000  persons.  Two  native  teachers,  with 
their  wives,  were  landed  here,  but  they  were  compelled  in  a 
few  hours  to  return  to  the  ship  for  refuge  from  the  rude  and 
lawless  violence  of  the  natives.  Two  unmarried  native 
teachers  were,  a few  months  afterwards,  sent  to  Mangaia, 
and  were  favourably  received. 

Mr.  Williams  then  sailed  for  Atiu,  called,  by  Captain 
Cook,  Wateoo.  The  following  extract  will  show  with  what 
surprising  suddenness  the  truth  seemed  often  to  find  its  way 
to  the  hearts  of  these  people. 

“We  had  not  been  long  near  the  island,  when  we  perceived  a large  double 
canoe  approaching  us,  in  the  centre  of  which,  on  an  elevated  stage,  was  seated 
the  principal  chief.  His  person  was  tall  and  slender,  and  his  aspect  command- 
ing. He  was  clothed  in  a white  shirt,  having  a piece  of  Indian  print  girt  round 
his  loins ; his  long  and  beautiful  black  hair  hung  gracefully  over  his  shoulders, 
or  waved  in  the  passing  breeze,  as,  with  the  motion  of  his  body,  he  kept  time  to 
the  rowers.  We  gave  him  a hearty  welcome  on  board.” — “By  some  circum- 
stance, which  I do  not  now  recollect,  this  chief  was  induced  to  remain  on  board 
during  the  night,  and  the  following  day  being  Sabbath,  he  attended  worship.  In 
the  course  of  my  address,  I read  and  commented  upon  what  is  said  by  David 
and  Isaiah  in  reference  to  idols.  The  mind  of  Roma-tane  was  powerfully  im- 
pressed by  these  vivid  representations  of  the  folly  of  idolatry,  especially  by  the 
words,  ‘ with  part  thereof  he  roasteth  roast,  and  is  satisfied ; and  the  residue 
thereof  he  maketh  a god,  and  worshippeth  it,  and  prayeth  unto  it,  and  saith, 
Deliver  me,  for  thou  art  my  God.’  Nothing  could  be  better  calculated  to  make 
an  impression  on  the  mind  of  an  intelligent  South  Sea  islander  than  these  inimi- 
table verses  of  inspired  truth ; indeed  the  effect  is  likely  to  be  far  greater  than 


144 


Missionary  Enterprises  in  the  [January 


that  produced  on  the  mind  of  an  English  reader.  The  natives  have  two  words 
not  very  much  unlike,  but  expressive  of  opposite  ideas, — moa  and  noa,  the  moa 
meaning  sacred,  and  noa  the  very  reverse  of  sacred.  All  that  pertains  to  the 
gods  is  the  superlative  of  moa  ; and  all  that  pertains  to  food,  and  the  cooking  of 
food,  the  superlative  of  noa.  The  idea  now,  for  the  first  time,  darted,  with  irre- 
sistible force,  into  the  mind  of  Roma-tane  ; and  he  perceived  at  once  the  excessive 
folly  of  making  a god  and  cooking  food  from  one  and  the  same  tree,  thus  uniting 
two  opposite  extremes,  the  moa  and  the  noa.  The  astonished  chief  appeared 
for  some  time  lost  in  wonder.  At  length  he  retired,  and  spent  the  whole  of  the 
night  in  conversation  with  the  teachers  and  chiefs  from  Aitutaki  about  the  won- 
derful truths  he  had  heard,  frequently  rising  up,  and  stamping  with  astonish- 
ment that  he  should  have  been  deluded  so  long,  aud  expressing  his  determination 
never  again  to  worship  his  idol  gods.  ‘ Eyes,  it  is  true,’  said  he,  ‘ they  have  ; 
but  wood  cannot  see ; ears  they  have,  but  wood  cannot  hear.’  ” 

This  interesting  chief,  though  he  had  been  lip  to  this  mo- 
ment a bigoted  idolater,  immediately  renounced  his  false 
gods,  and  employed  all  his  influence  to  advance  the  enter- 
prise of  the  missionaries.  He  sailed  with  Mr.  Williams  to 
two  small  islands,  Mitiaro  and  Mauke,  which  lay  in  the  vi- 
cinity of  Atiu,  and  were  under  his  government.  Upon  reach- 
ing the  first  of  them,  Roma-tane  sent  for  the  resident  chief, 
to  whom  he  stated  that  the  object  of  his  visit  was  to  exhort 
him  and  the  people  to  burn  the  maraes,  abandon  the  worship 
of  their  gods,  and  place  themselves  under  the  instruction  of  a 
teacher  whom  Mr.  Williams  would  leave  with  them.  In 
like  manner,  when  they  arrived  at  Mauke,  the  first  words 
which  the  chief  uttered,  as  he  leaped  on  shore,  were,  “ I am 
come  to  advise  you  to  receive  the  word  of  Jehovah,  the  true 
God,  and  to  leave  with  you  a teacher  and  his  wife,  who  will 
instruct  you.  Let  us  destroy  our  maraes,  and  burn  all  the 
evil  spirits  with  fire;  never  let  us  worship  them  again.  They 
are  wood,  which  we  have  carved  and  decorated,  and  called 
gods.  Here  is  the  true  God  and  his  word,  and  a teacher  to 
instruct  you.  The  true  God  is  Jehovah,  and  the  true  sacri- 
fice is  his  Son  Jesus  Christ.”  He  also  exhorted  them  to 
erect  a house  in  which  to  worship  the  true  God,  and  to  be 
deligent  in  learning  his  good  word.  The  people  immediate- 
ly consented  to  follow  his  advice;  and  thus,  in  a single  day, 
was  idolatry  overthrown  in  the  three  islands  of  Atiu,  Mitiaro 
and  Mauke.  Their  inhabitants,  at  the  first  call,  abandoned 
the  time-honoured  customs  of  their  ancestors,  and  applied 
themselves  to  learn  the  worship  of  the  true  God,  fulfilling  in 
a striking  manner  the  words  of  scripture,  “As  soon  as  they 
hear  of  me  they  shall  obey  me — the  strangers  shall  submit 
themselves  unto  me.”  Two  of  these  islands  had  never  be- 
fore been  visited  by  the  white  man,  and  it  is  pleasing  to  re- 


1838.] 


South  Sea  Islands. 


145 


fleet  that  the  first  ship  which  touched  upon  their  shores, 
should  have  carried  them  our  religion  rather  than  our  vices. 

From  Atiu,  Mr.  Williams  sailed  again  in  search  of  Raro- 
tonga. After  being  baffled  and  perplexed  for  several  days, 
when  their  provisions  were  nearly  exhausted,  and  they  were 
within  half  an  hour  of  the  time  at  which  he  had  agreed  to 
relinquish  the  search,  land  was  discovered  from  the  mast 
head,  and  it  proved  to  be  the  long  sought  island.  Nothing 
can  surpass  the  richness  and  beauty  of  the  scenery,  which 
Mr.  Williams  describes  as  unfolding  itself  to  their  view  in 
their  approach  to  this  lovely  island.  He  deserves  well  at  the 
hands  of  geographical  science,  for  its  discovery.  He  found 
it  to  be  about  thirty  miles  in  circumference,  and  with  a popu- 
lation of  from  6000  to  7000.  The  people  were,  of  course, 
heathen,  as  they  had  never  had  any  intercourse  with  white 
men.  The  following  extract  however  will  show  that  they 
had,  in  a remarkable  manner,  been  prepared  for  the  arrival  of 
these  strangers,  and  the  reception  of  their  religion. 

“ A heathen  woman  had,  by  some  means  or  other,  been  conveyed  from  the 
island  of  Tahiti  to  Rarotonga,  and  on  her  arrival  she  informed  the  Rarotongans 
of  the  wonders  she  had  seen  ; stating  that  they  were  not  the  only  people  in  the 
world  ; that  there  were  others  entirely  white,  whom  they  called  Cookees ; that 
Captain  Cook  had  been  to  her  island,  and  that,  subsequently  to  his  visit,  the 
servants  of  Jehovah  and  Jesus  Christ,  the  white  man’s  God,  had  come  and  were 
still  residing  there  ; that  at  her  island  they  had  ceased  to  use  stone  axes  for  hew- 
ing their  trees,  for  those  servants  of  Jehovah,  and  others,  had  brought  sharp 
things,  which  they  called  opahi,  with  which  they  could  cut  them  down  with  the 
greatest  facility ; that  they  had  also  ceased  to  use  human  bones  as  tools  for  mak- 
ing canoes  and  building  houses,  for  the  same  people  had  brought  them  sharp 
hard  things,  with  which  they  could  effect  their  work  with  far  greater  ease  ; that 
their  children  did  not  now  cry  and  scream  while  they  had  their  hair  cut,  as  they 
formerly  did,  when  it  was  performed  with  sharks’  teeth,  for  the  Cookees  had 
brought  them  bright  things,  which  were  so  sharp  that  the  operation  afforded 
pleasure  rather  than  pain ; and  that  they  had  no  need  now  to  go  down  to  the 
water  to  look  at  themselves,  because  these  wonderful  people  had  brought  them 
small  shining  things,  which  they  could  carry  about  with  them,  and  in  which 
they  could  see  themselves  as  plainly  as  they  could  see  each  other.  These,  with 
a variety  of  other  ‘ mea  tu  ke,’  or  very  strange  things,  which  this  heathen  female 
told  the  astonished  inhabitants  of  this  secluded  garden  of  the  ocean,  excited  so 
much  interest,  that  the  king,  Makea,  called  one  of  his  children  ‘ Te/iovah’  (Je- 
hovah), and  another  Jesus  Christ.  An  uncle  of  the  king,  whom  we  hope  is  at 
this  time  a truly  good  man,  erected  an  altar  to  Jehovah  and  Jesus  Christ,  and  to 
it  persons  afflicted  with  all  manner  of  diseases  were  brought  to  be  healed  ; and 
so  great  was  the  reputation  which  this  marae  obtained,  that  the  power  of  Jeho- 
vah and  Jesus  Christ  became  great  in  the  estimation  of  the  people.” 

The  unknown  God,  to  whom  they  had  inscribed  an  altar, 
and  whom  they  ignorantly  worshipped,  was  now  declared 
unto  them.  The  state  of  morals  among  this  people  was  found 
to  be  such  that  the  two  native  teachers,  with  their  wives, 

VOL.  x.  no.  1.  19 


146 


Missionary  Enterprises  in  the  [January 


whom  Mr.  Williams  had  intended  to  leave  with  them,  could 
not  remain  with  safety.  Another  unmarried  native  offered  to 
land  and  remain,  provided  Mr.  Williams  would  send  him  a 
coadjutor,  upon  his  return  to  Raiatea.  This  man  went  on 
shore,  taking  with  him  only  the  clothes  which  he  wore,  his 
native  Testament,  and  a bundle  of  elementary  books.  So 
faithfully  did  he  labour,  and  so  remarkably  did  the  divine 
blessing  attend  his  efforts,  that  when  his  promised  colleague 
arrived,  four  months  afterwards,  a large  number  of  the  people 
had  already  castaway  their  idols.  And  when  Messrs.  Tyer- 
man  and  Bennet  visited  this  island,  only  a little  more  than 
a twelvemonth  after  its  discovery,  the  whole  population  had 
renounced  idolatry,  and  were  engaged  in  erecting  a place  of 
worship,  six  hundred  feet  in  length.  In  less  than  two  years, 
the  whole  face  of  society  underwent  a change.  Wars,  which 
before  were  frequent,  and  in  the  progress  of  which  the  pri- 
soners were  slain  and  their  bodies,  with  those  which  had 
fallen  in  battle,  eaten  at  the  close  of  every  engagement,  had 
entirely  ceased.  The  people  had  been  taught  to  build  ceiled 
houses  and  to  furnish  them  with  bedsteads  and  sofas.  The 
women  had  learned  to  make  straw  bonnets.  They  were  all 
attentive  to  the  instructions  given  them,  and  numbers  were 
able  to  read.  Family  and  private  prayer  were  generally  ob- 
served throughout  the  island.  We  know  of  no  more  won- 
derful instance  of  the  triumph  of  the  gospel  in  modern  times, 
than  is  afforded  us  in  this  history.  The  result  is  so  dispro- 
portioned,  in  its  largeness,  to  the  means  employed,  that  we 
cannot  but  refer  the  glory  of  the  change  to  Him  who  turns 
the  hearts  of  men,  even  as  the  rivers  of  water  are  turned. 
Two  native  teachers,  and  they  too,  we  are  told,  “ not  particu- 
larly distinguished  among  their  own  countrymen  for  intelli- 
gence,” were  the  instruments  of  effecting  this  wonderful 
change  in  the  habits  of  life,  the  modes  of  thinking,  and  the 
religious  observances  of  7000  people,  before  a single  mis- 
sionary had  as  yet  set  foot  upon  the  island. 

In  1827,  four  years  after  the  discovery  of  Rarotonga,  Mr. 
Williams  again  visited  it,  in  company  with  Mr.  and  Mrs. 
Pitman,  who  had  determined  to  locate  themselves  there. 
On  this  occasion  he  remained  at  the  island  a year,  and  he 
gives  an  account  of  many  interesting  incidents  which  hap- 
pened during  this  period.  Being  desirous  at  length,  to  visit 
the  Samoa  Islands  to  introduce  the  gospel  among  them,  and 
not  knowing  when  a ship  might  touch  at  Rarotonga,  he  de- 
termined to  construct  a vessel  for  himself.  That  such  an 
idea  should  have  entered  his  mind,  and  been  seriously  enter- 


1838.] 


South  Sea  Islands. 


147 


tained,  shows  that  he  was  a man  of  uncommon  energy;  and 
the  success  of  his  undertaking  displays  a fertility  of  resources, 
unsurpassed  by  any  thing  which  the  imagination  of  Defoe 
has  attributed  to  Robinson  Crusoe.  With  but  little  iron, 
and  with  no  coals,  bellows,  or  forge  for  working  that  little; 
with  no  saws  for  cutting  his  timber;  without  oakum,  ropes, 
or  cloth  for  sails,  he  succeeded  in  building,  equipping  and 
launching  a vessel  sixty  feet  long  and  eighteen  broad.  He 
named  her  very  appropriately,  the  “Messenger  of  Peace,” 
and  had  the  satisfaction  of  performing  many  voyages  in  her 
to  bear  the  glad  tidings  of  peace  and  salvation  to  the  benighted 
islanders  of  the  Pacific. 

About  this  time  two  other  missionaries,  Mr.  and  Mrs.  Bu- 
zacott  arrived,  and  occupied  a station  in  Rarotonga.  The 
people  received  them  with  gladness  and  attended  eagerly 
upon  their  instructions. 

The  following  extract  will  give  our  readers  some  idea 
both  of  the  natural  beauties  of  this  island,  and  of  the  eager- 
ness of  the  people  to  receive  instruction. 

“ There  is  a good  road  round  the  island,  which  the  natives  call  ara  medua, 
or  the  parent  path,  both  sides  of  which  are  lined  with  bananas  and  mountain 
plantains ; and  these,  with  the  Barringtonia,  chestnut,  and  other  trees  of  wide 
spreading  foliage,  protect  you  from  the  rays  of  the  tropical  sun,  and  afford  even 
in  mid  day  the  luxury  of  cool,  shady  walks  of  several  miles  in  length.  The 
houses  of  the  inhabitants  were  situated  from  ten  to  thirty  yards  or  more  from 
this  pathway,  and  some  of  them  were  exceedingly  pretty.  The  path  leading  up 
to  the  house  was  invariably  strewed  with  white  and  black  pebbles ; and  on  either 
side  were  planted  the  tufted  top  ti  tree  or  dracaena,  which  bears  a chaste  and 
beautiful  blossom,  interspersed  alternately  with  the  gigantic  taro.  Six  or  eight 
stone  seats  were  ranged  in  front  of  the  premises,  by  the  side  of  the  ‘ parent  path- 
way.’ These  were  relics  of  antiquity,  some  of  which  were  regarded  with  much 
veneration  by  the  people  ; who,  while  they  pointed  to  them,  would  say,  ‘ Here, 
my  father,  grandfather,  or  the  great  chief  so  and  so  sat.’  They  were  generally 
formed  of  two  smooth  stones,  the  one  serving  as  a seat,  and  the  other  sunk  in 
the  earth  to  form  the  back. 

“ Here,  in  the  cool  of  the  evening,  after  the  labours  of  the  day,  with  a wreath 
of  flowers  on  their  brow,  anointed  with  a sweet  scented  oil,  and  wearing  a new 
tiputa  or  the  shining  pakaku,  sat  the  inmates  of  the  house  to  chat  with  any  lo- 
quacious passenger  about  the  events  of  their  own  little  world.  It  was  thus  I 
met  with  the  spiritual  beggar  Buteve. 

“ In  passing  one  evening  from  Mr.  Buzacott’s  to  Mr.  Pitman’s  station,  my  at- 
tention was  arrested  by  seeing  a person  get  off  one  of  these  seats,  and  walk  upon 
his  knees  into  the  centre  of  the  pathway.  When  he  shouted,  ‘ Welcome,  ser- 
vant of  God,  who  brought  light  into  this  dark  island  ; to  you  are  we  indebted 
for  the  word  of  salvation.’  The  appearance  of  his  person  first  attracted  my  at- 
tention, his  hands  and  feet  being  eaten  off  by  a disease  which  the  natives  call 
kokovi,  and  which  obliged  him  to  walk  upon  his  knees ; but,  notwithstanding 
this,  I found  that  he  was  exceedingly  industrious,  and  not  only  kept  his  kainga 
in  beautiful  order,  but  raised  food  enough  to  support  his  wife  and  three  children. 
In  reply  to  his  salutation,  I asked  him  what  he  knew  of  the  word  of  salvation. 
He  answered,  ‘ I know  about  Jesus  Christ,  who  came  into  the  world  to  save 
sinners.’  On  inquiring  what  he  knew  about  Jesus  Christ,  he  replied,  ‘I  know 


148 


Missionary  Enterprises  in  the 


[January 


that  he  is  the  Son  of  God,  and  that  he  died  painfully  upon  the  cross  to  pay  for 
the  sins  of  [men,  in  order  that  their  souls  might  he  saved,  and  go  to  happiness 
in  the  skies.’  I inquired  of  him  if  all  the  people  went  to  heaven  after  death. 
‘ Certainly  not,’  he  replied,  ‘ only  those  who  believe  in  the  Lord  Jesus,  who  cast 
away  sin,  and  who  pray  to  God.’  ‘You  pray,  of  course,’  I continued.  ‘ O yes,’ 
he  said,  ‘ I very  frequently  pray  as  I weed  my  ground  and  plant  my  food,  but 
always  three  times  a day,  beside  praying  with  my  family  every  morning  and 
evening.’  I asked  him  what  he  said  when  he  prayed.  He  answered,  ‘ I say, 
‘ O Lord,  I am  a great  sinner,  may  Jesus  take  my  sins  away  by  his  good  blood, 
give  me  the  righteousness  of  Jesus  to  adorn  me,  and  give  me  the  good  Spirit  of 
Jesus  to  instruct  me,  and  make  my  heart  good,  to  make  me  a man  of  Jesus,  and 
take  me  to  heaven  when  I die.’  ’ ‘ Well,’  I replied,  ‘ that,  Buteve,  is  very  ex- 
cellent, but  where  did  you  obtain  your  knowledge  ?’  ‘ From  you,  to  be  sure; 

who  brought  us  the  news  of  salvation  but  yourself]’  ‘True,’  I replied,  ‘but  I 
do  not  ever  recollect  to  have  seen  you  at  either  of  the  settlements  to  hear  me 
speak  of  these  things,  and  how  doyou  obtain  your  knowledge  of  them  ?’  ‘ Why,’ 

he  said,  ‘ as  the  people  return  from  the  services,  I take  my  seat  by  the  way  side, 
and  beg  a bit  of  the  word  of  them  as  they  pass  by  ; one  gives  me  one  piece,  an- 
other another  piece,  and  I collect  them  together  in  my  heart,  and  by  thinking  over 
what  I thus  obtain,  and  praying  to  God  to  make  me  know,  I understand  a little 
about  his  word.’  Tliis  was  altogether  a most  interesting  incident,  as  I had 
never  seen  the  poor  cripple  before,  and  I could  not  leam  that  he  had  ever  been 
in  a place  of  worship  in  bis  life.  His  knowledge,  however,  was  such  as  to  afford 
me  both  astonishment  and  delight,  and  I seldom  passed  his  house  after  this  in- 
terview, without  holding  an  interesting  conversation  with  him. 

It  would  be  interesting  could  we  follow  Mr.  Williams  to 
the  Samoa  or  Navigator's  Islands,  where  the  gospel,  hitherto 
unknown,  met  with  almost  as  ready  a reception  as  in  the  Her- 
vey  Islands.  But  we  must  refer  our  readers  to  the  work  itself. 

Mr.  Williams  has  communicated  many  interesting  parti- 
culars respecting  the  natural  features  and  productions  of  the 
South  Sea  Islands.  One  of  the  most  anomalous  phenomena 
with  which  we  are  acquainted  is  that  presented  by  the  tides 
in  these  regions.  The  tide  ordinarily  rises  only  from  one  to 
two  feet,  and  the  time  of  high  water  is  uniform  throughout 
the  year;  so  much  so  that  the  hours  of  the  day  are  reckoned 
by  the  state  of  the  tide.  We  know  not  how  this  can  be  re- 
conciled with  our  received  theory  upon  this  subject. 

We  are  disposed  to  adopt  the  opinions  to  which  Mr.  Wil- 
liams’ observations  have  guided  him  respecting  the  origin  of 
the  South  Sea  islanders.  These  islands  are  inhabited  by  two 
distinct  races  of  people, — the  one  with  black  skin,  woolly 
hair,  and  other  features  of  the  negro, — the  other,  of  a light 
copper  colour,  with  long  black  hair,  and  a countenance  re- 
sembling the  Malays.  The  first  of  these,  the  Polynesian 
negroes,  inhabit  the  eastern  part  of  New  Holland,  and  the 
islands  lying  within  thirty  degrees  east  of  it,  including  among 
others,  New  Guinea,  New  Britain,  New  Ireland,  New  Cale- 
donia, the  New  Hebrides,  and  the  Fijis.  They  are  found  in 
a lower  state  of  barbarism  than  the  others,  and  are  in  every 


1838] 


South  Sea  Islands. 


149 


respect  an  inferior  race.  Wherever  their  lighter-coloured 
brethren  have  come  into  contact  with  them,  they  have  ex- 
pelled them,  or  driven  them  into  the  interior  and  reduced 
them  to  a state  of  dependence.  We  know  so  little  of  the 
language  and  customs  of  this  race,  that  we  have  no  other 
ground  than  their  colour  and  other  physical  peculiarities  for 
hazarding  the  conjecture  that  they  came  from  the  coast  of 
Africa.  But  we  have  little  doubt  that  in  the  progress  of  our 
researches,  the  original  identity  between  them  and  some  of 
the  tribes  of  Africa  will  be  established  by  sufficient  evidence, 
t The  other  race  inhabit  Eastern  Polynesia,  including  the 
Sandwich,  the  Marquesan,  the  Paumotu,  the  Tahitian,  the 
Society,  the  Austral,  the  Hervey,  the  Navigators’  Islands, 
New  Zealand,  and  a multitude  of  smaller  islands  adjacent  to 
these.  The  countenances  of  this  race,  their  languages,  their 
customs,  their  numerals,  all  show  conclusively  that  they  have 
had  a Malay  or  Javanese  origin.  Mr.  Williams  gives  suffi- 
cient reasons  for  supposing  that  they  came  from  Java,  or  from 
some  other  radiating  point  of  Malay  emigration  to  the  west, 
rather  than  from  the  coast  of  America,  as  Mr.  Ellis  and  some 
others  have  imagined.  Nearly  the  whole  of  this  race  are 
now  converted  to  the  Christian  faith.  From  the  Society 
Islands,  where  the  first  Christian  mission  was  established 
among  them,  an  influence  has  gone  abroad  over  the  other 
islands  which  has  brought  the  whole  nation  of  Polynesian 
Asiatics  into  professed  subjection  to  the  gospel  of  Jesus  Christ. 
It  is  impossible  to  read  the  accounts  which  Cook  and  Forster 
have  left  of  these  people,  and  contrast  them  with  their  pre- 
sent state,  without  having  the  heart  filled  with  reflections 
upon  the  goodness  of  God,  and  the  power  of  his  gospel  to 
make  the  moral  waste  to  become  fruitful,  and  the  wilderness 
to  bud  and  blossom  as  the  rose. 

The  reformation,  in  its  progress  westward,  has  now  reach- 
ed the  negro  race.  The  Fiji  Islands,  which  are  inhabited  by 
them,  lie  immediately  west  of  the  Friendly  Islands.  We 
hope  that  an  effort  may  soon  be  made  to  establish  missions 
among  them.  There  is  a vast  nation  of  them  scattered  over 
the  different  islands  of  Western  Polynesia,  which  may  be 
ultimately  reached,  if  the  gospel  can  but  be  introduced  into 
one  of  their  settlements.  Mr.  Williams  has  gone  to  England 
with  the  purpose  of  directing  the  attention  of  British  Chris- 
tians to  this  people,  and  we  hope  he  may  be  able  to  persuade 
them  “never  to  relax  their  efforts  or  suspend  their  prayers, 
till  all  the  islands  that  stud  the  vast  Pacific  shall  be  enligh- 
tened and  blessed  with  the  gospel  of  salvation.” 


QUARTERLY  LIST 


OF 

NEW  BOOKS  AND  PAMPHLETS. 


The  Book  of  Psalms.  A New  Translation,  with  Notes, 
Explanatory  and  Critical,  by  W.  Walford,  late  Classical  and 
Hebrew  Tutor  in  the  Academy  at  Homerton.  Jackson  & 
Walford,  London.  8vo. 

This  work  professes  to  exhibit  the  common  version,  corrected  in  accordance 
with  the  Hebrew  text,  together  with  introductions  and  analyses,  explanatory 
notes,  and  critical  remarks  at  the  end  of  the  volume.  In  the  prevailing  dearth 
of  sacred  learning  in  Great  Britain,  even  such  a work  is  not  devoid  of  interest. 

The  Epistle  to  the  Hebrews.  A New  Translation,  in 
Sections,  with  Marginal  References  and  Notes,  and  an  Intro- 
ductory Syllabus.  Intended  to  facilitate  the  devout  and  pro- 
fitable perusal  of  the  epistle,  by  elucidating  its  scope  and  ar- 
gument. Holdsworth  & Ball,  London.  12mo. 

This  beautiful  volume  is  designed,  not  for  the  scholar,  hut  the  English  reader, 
as  a companion  to  the  authorized  version,  not  a substitute  for  it.  The  version 
seems  to  be  a sort  of  concise  paraphrase ; the  notes  evince  good  scholarship ; 
and  the  mechanical  execution  of  the  volume  is  attractive  in  a rare  degree. 

Die  Glaubwiirdigkeit  der  evangelischen  Geschichte,  zu- 
gleich  eine  Kritik  des  Lebens  Jesu  von  Strauss,  fur  theolo- 
gische  und  nicht  theologische  Leser  dargestellt  von  Dr.  A. 
Tholuck.  Hamburgh.  Perthes,  pp.  463.  8vo. 

The  primary  design  of  this  work  was  to  refute  the  mythical  explanation  of  the 
gospels,  proposed  by  Strauss  in  his  life  of  Jesus,  and  noticed  in  our  number  for 
April  last.  In  accomplishing  his  task,  however,  the  author  was  led  to  enlarge 
the  plan,  and  make  his  book  a general  treatise  on  the  evidences  of  Christianity. 
The  name  of  Tholuck  is  a sufficient  recommendation  to  the  public  notice  in 
either  hemisphere. 

Beitriige  zur  Einleitung  ins  Alte  Testament.  Yon  Dr.  E. 
W.  Hengstenberg.  Zweyter  Band,  cnthaltend  Untersuchun- 
gen  fiber  die  Authentic  des  Pentateuches.  Berlin,  Oehmigke. 
pp.  592.  8vo. 

A long  expected  and  most  valuable  addition  to  the  stores  of  biblical  criticism. 
The  first  volume  of  Dr.  Hengstenberg’s  Beitriige,  containing  his  vindication  of 
the  book  of  Daniel,  was  reviewed  in  the  Biblical  Repertory  for  1832.  This  second 
volume  contains  the  first  part  of  an  extended  argument  for  the  authenticity  of 
the  Pentateuch,  which  has  long  been  a desideratum,  and  could  not  have  been 
supplied  by  an  abler  hand. 

Huebner’s  Bible  Narratives  from  the  Old  and  New  Testa- 
ments, with  Practical  Remarks  and  Appropriate  Questions. 


1838.] 


Quarterly  List  of  Books. 


151 


Translated  from  the  German.  Adapted  to  Sunday  Schools 
and  youth  generally.  Embellished  with  fifty-one  neat  wood 
engravings.  Mentz  & Son,  Philadelphia,  pp.  468.  12mo. 

The  first  English  version  of  one  of  the  most  popular  religious  books  of  Ger- 
many. The  author,  a clergyman  of  Hamburg,  wrote  it  more  than  a hundred 
years  ago,  since  which  time  it  has  passed  through  many  editions  there,  and  four 
large  impressions  of  the  German  original,  from  the  stereotype  plates  of  Mentz 
and  Son,  have  been  sold  in  America  within  a year.  The  secret  of  its  great  suc- 
cess appears  to  lie  in  its  extreme  simplicity.  The  translation  is  printed  in  a 
large  clear  type,  and  is  recommended  to  young  readers  by  its  wood  cuts,  some 
of  which  are  rather  grotesque  (e.  g.  Samson  and  the  lion),  and  some  to  us  offen- 
sive, viz.  the  frontispiece  and  the  cut  of  the  creation,  where  “ the  Lord  our  Ma- 
ker” is  exhibited  under  a wretched  human  form.  We  know  nothing  worse  ex- 
cept the  caricature  upon  the  cover  of  the  Sailor’s  Magazine.  We  commend 
Huebner’s  book  to  our  readers,  as  consisting  almost  wholly  of  pure  scripture. 

Researches  and  Missionary  Labours  among  the  Jews,  Mo- 
hammedans, and  other  Sects,  by  the  Rev.  Joseph  Wolff,  du- 
ring his  travels  between  the  years  1831  and  1834,  from  Malta 
to  Egypt,  Constantinople,  Armenia,  Persia,  Khorossaun, 
Toorkestaun,  Bokhara,  Balkh,  Cabool  in  Affghanistaun,  the 
Himmalayah  Mountains,  Cashmeer,  Hindoostaun,  the  Coast 
of  Abyssinia,  and  Yemen.  “Woe  unto  you  when  all  men 
shall  speak  well  of  you,  for  so  did  their  fathers  to  the  false 
prophets.”  Luke  vi.  26.  First  American  Edition,  revised 
and  corrected  by  the  Author.  Rogers,  Philadelphia,  pp. 
338,  12mo. 

Mr.  Wolff’s  personal  visit  to  this  country  has  no  doubt  created  a demand  for 
this  republication,  the  interest  of  which,  however,  is  diminished  by  the  fresh  re- 
collection of  his  oral  statements.  The  most  valuable  parts  of  this  book  are  those 
which  relate  to  regions  previously  unexplored  or  little  known,  such  as  Yemen, 
Abyssinia,  and  Bokhara.  We  regret  that  Mr.  Wolff  should  have  chosen  so 
eccentric  and  equivocal  a method  of  establishing  his  sanity,  by  advertising  that 
it  had  been  called  in  question.  We  say  this  in  allusion  to  his  short  dedication. 

Principles  and  Results  of  Congregationalism.  A Sermon 
delivered  at  the  dedication  of  the  house  of  worship  erected 
by  the  First  Congregational  Church  in  Philadelphia.  Nov. 
11,  1837.  By  Rev.  John  Todd,  Pastor  of  the  First  Con- 
gregational Church.  Marshall  & Co.  Philadelphia,  pp.  64. 
8vo. 

We  believe  “ Rev.  John  Todd”  to  be  a very  worthy  man  and  a good  pastor. 
We  did  believe  him  to  be  likewise  a discreet  man  and  a man  of  correct  taste. 
But  here  is  a dedication  sermon  printed  in  short  paragraphs  or  verses,  like  a 
bible,  containing  an  elaborate  eulogium  on  New  England,  delivered  where  the 
hearers  could  not  fail  to  take  the  speaker  as  a specimen — a hyperbole  of  panegy- 
ric upon  Independency — and  an  attack  on  the  Presbyterian  and  other  churches, 
which  the  author  is  afraid  “ may  be  thought  severe” — the  whole  clothed  in  a 
style  of  which  we  can  give  no  idea,  except  by  saying  that,  in  the  midst  of  a 
solemn  dedication  of  the  building,  he  goes  thus  into  particulars — the  capitals  his 


152 


Quarterly  List  of  New  Books.  [January 


own — “These  seats,  these  galleries,  that  orchestra  (!),  that  study,  that 
boom  of  prayer,  that  room  for  the  lambs  of  the  flock,  that  lecture  room.” 
As  for  his  arguments,  we  venture  to  affirm  that  they  are,  at  this  moment,  to  be 
found  among  the  scraps  in  Mr.  Todd’s  private  copy  of  the  Index  Rerum  ; and 
yet  these  stale  compilations  are  propounded  with  an  air  of  authority,  not  altogether 
warranted  by  his  celebrity,  as  a manufacturer  of  blank  books  and  manuals. 
“ This  may  be  thought  severe,”  but  it  is  just  and  true,  and,  when  certain  tempo- 
rary feelings  have  subsided,  Mr.  Todd  will  know  it.  After  that  he  will,  no 
doubt,  be  the  same  conciliatory,  prudent  man  he  was,  and  will  again  print  his 
works  like  other  uninspired  productions. 

Speech  in  behalf  of  the  University  of  Nashville,  delivered 
on  the  day  of  the  Anniversary  Commencement,  Oct.  4,  1837. 
By  Philip  Lindsley.  Nye  & Co.  Nashville,  pp.  38.  8vo. 

This  speech  has  the  usual  characteristics  of  its  author — various  information, 
lively  thought,  pointed  and  often  brilliant  expression,  biting  sarcasm,  and  enthu- 
siastic ardour.  We  are  sorry  that  Dr.  Lindsley ’s  improvements  are,  in  a great 
measure,  still  prospective,  and  fear  that  he  is  at  least  fifty  years  ahead  of  Ten- 
nessee. His  views  and  feelings  fit  him,  not  for  a new  country,  but  for  one 
where  the  foundations  have  been  laid  of  old,  and  building  materials  have  been 
long  accumulating.  He  ought  rather  to  be  decking  and  enriching  ancient  gar- 
dens, than  forcing  abortive  hot  beds  in  the  wilderness. 

A Sermon  on  the  Work  of  the  Holy  Spirit,  delivered  in 
Easton,  Pa.  before  the  Synod  of  New  Jersey,  Oct.  17,  A.  D. 
1837.  By  Isaac  V.  Brown.  “ It  is  the  spirit  that  quicken- 
eth;  the  flesh  profiteth  nothing.”  John  vi.  63.  Carter, 
New  York.  pp.  35.  8vo. 

A well-written,  seasonable,  sound,  judicious  sermon,  rather  largely  described 
in  the  preliminary  notice,  as  containing  not  only  “ thoughts  and  reflections, 
which  have  been  accumulating  in  the  author’s  mind  through  a course  of  many 
years,”  but  also  “ copious  gleanings  from  the  wisdom  and  experience  of  others.” 
There  is  also  an  apparent  disproportion  between  the  size  and  substance  of  the 
sermon  and  its  professed  design,  which  is  “ to  set  the  important  subject  treated 
in  a scriptural  light — to  correct  some  errors,  now  considerably  prevalent,  both 
in  theoiy  and  practice — and,  under  the  blessing  of  God,  in  answer  to  the  prayers 
of  his  people,  to  accomplish  some  good.”  With  these  slight  criticisms  on  the 
preface,  we  commend  the  discourse  itself  to  the  attention  of  our  readers. 

The  Apostolical  Commission,  the  Missionary  Charter  of 
the  Church.  The  Sermon  at  the  ordination  of  Mr.  Joseph 
Wolff,  in  Trinity  Church,  Newark,  Sept.  26,  1837,  by  the 
Rt.  Rev.  George  Washington  Doane,  D.  D.  Bishop  of  the 
Diocese  of  New  Jersey.  Powell,  Burlington,  8vo. 

A lively  and  grandiloquent  discourse,  on  an  interesting  occasion,  and  in  the 
right  reverend  author’s  usual  blank-verse  style,  which,  like  some  parts  of  the 
liturgy,  may  be  either  “ said  or  sung.” 


Books  and  Pamphlets  sent  for  insertion  in  this  list, 
must  reach  the  Editors  at  Princeton,  at  least  two  weeks  be- 
fore the  day  of  publication.