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“You have undertaken to be a guide to the erring and an instructor of the ignorant, you have undertaken to lead men in Take the path to virtue and holiness. care that you do not repel them from it, or lead them astray. It is not so simple A sena work as you may imagine. tence may undo the effect of a Sermon." -p. 30.

Ministers of the Gospel cannot surely have it too deeply impressed upon their minds, that it is no "simple" work, in which they are engaged. They should rather feel and say as the Apostle did, "Who is sufficient for these things?" On some incident apparently trivial in itself, which perhaps they might have avoided, could the importance attached to it have been foreseen, the success of their ministry may in a considerable degree turn. The following passage in this part of the discourse, possesses considerable beauty of thought and description, "We must study those writings in which a mild philosophy has shed a steady illumination upon the mind and beart of man; and those also, in which, as in the histories of Tacitus, flashes are, every now and then, breaking forth which send light into the recesses where the passions hide themselves."

"the

"To complete," he says, character of a perfect theologian, and to qualify one for those duties to which among us a theologian is commonly called he must be an eloquent writer and speaker." Skill in writing and in elocution is therefore the last connexion which comes under the consideration of our author. But he barely does more, (and this was his intention) than to mention the subject. We have therefore no remarks to offer upon it. But we would here beg leave to ask, whether all that has now been insisted on by our author is, agreeably to a former suggestion, sufficient to make, or as he expresses himself, "to complete the character a perfect theologian, and to qualify one for those duties to which a theologian among us is commonly called." How little may it

not be feared would his theologian do
towards conducting a soul to Christ
and heaven! How little would he
"Allure to brighter worlds, and lead the
way."

Can it be supposed that he would do much towards preaching the real Gospel of our salvation-or that all his talents, learning and eloquence would tend even as a means, towards the reformation and holiness of mankind? Yet, as will presently appear, he anticipates better days as the effect of the preaching of his theologian.

The ignorance, superstition and vices of human beings will disappear before it, as the shadows of night flee from the radiance of morning.

After considering these several relations and this extent of theology, he makes a few remarks on the importance of a knowledge of the languages, not of the ancient merely, but of the modern French and German, as a preparatory study required in the attainment of theological knowledge. On the Germans he passes some encomiums and some censures. He is however evidently less enamoured with them as critics, than is the case with some theological scholars in this country. Indeed he says with respect to the mass of their works, "their value without doubt, has been by some considerably overrated.”He considers the character which Thirlby gives of Isaac Vossius, descriptive of a whole class of writers among them. "He had great learning, superior genius, and judgment too, which, if not very great, was enough, and more than enough, for one, who, unless I am entirely deceived, cared little about discovering the truth upon any subject. He made it his object, to seek for and invent new, out of the way, and wonderful opinions in criticism, in philosophy, and in theology. Whether they were true or not, he left to be examined by those who might think themselves interested in the matter." But however Unitarian theologians in this country may affect to despise the extravagancies of certain German theo

logians, there is, according to the o-
pinion expressed by Prof. Stuart, no
distant prospect of their falling into
the same, when urged as strenuously
as they may be with the true laws of
scriptural interpretation. They must
either come on to the ground of or-
thodox sentiment, or go over to that
of extravagance or rank infidelity.
In view of all the above, our au-
thor says,
I have perhaps convin-
ced you, that it is impossible to be a
theologian." And who that values
the truth of God, we would beg leave
to ask, does not wish that it were im-
possible to be merely such a theolo-
giau? It would afford us some grat-
ification to perceive, that the author
himself doubts whether it be possible
to be such a theologian, were it not ev-
ident he wishes it might be. A teach-
er of religion, with nothing but the
resources of nature, without the aids
of grace, is the picture which he has
drawn, and in commenting on the
character towards the conclusion, he
shows how much importance he at-
taches to it. A quotation of some
length may here be ventured, as ex-
hibiting opinions of more questiona-
ble character, than have yet appear-
ed. It must be acknowledged how-
ever that he grows more eloquent, as
he becomes more sincere.

"But if any one refuse to submit to the decisions of our natural reason, and the dicfates of our natural feelings; if he come to us teaching what he calls incomprehensible propositions, and truths above reason; if he maintain doctrines abhorrent to all our best sentiments respecting God and his moral government; and if he require us to believe the system which he has received; we have a right to require of him in return, what are his qualifications to discuss these subjects? How extensively has he examined, how profoundly has he thought upon their nature and relations? How thoroughly bas he acquired all that preparatory knowledge, which is necessary in their investigation? What is the compass of his

studies, and what the reach of bis faculties, that he thinks his judgments of so much value, and his censures of so much authority? Has he in fact gone through that long course of discipline, necessary to enable him to decide questions of science and criticism, as they arise in the study of Vol 3.-No. II.

11

theology? We shall find in many cases,
that our new teacher is just as well quali
fied for the work which he has undertaken,
as one with, or without a little elementary
knowledge of mathematics, would be qual-
ified to decide on the truth of the demon-
strations of Newton or La Place. Is the-
ology the most profound and extensive of
sciences, the only one in which ignorant
presumption may be allowed to dogma-
tize. It has indeed done this, and it has
done much more. It has oppressed and
persecuted. Hence it is that the progress
of truth has been so slow and embarrassed.
The operation of vulgar prejudices and
passions has restrained the intellect of the
boldest; and the science has in conse-
wisest, and checked the courage of the
quence not yet attained that rank and es-
It has been
timation which belong to it.
degraded by the irruptions of ignorance
and barbarism; its provinces have been
seized upon, and the rightful possessors of
the soil driven away."-pp. 39, 40.

Is it then, we would ask, come to this? In the ministerial profession, are we to look only for critical skill, great talents, and commanding eloquence, desirable as these things may be? Is learning to be substituted altogether for experimental piety? Are we to be despoiled of our salvation by an unhallowed, cold-hearted philosophy, constituting the only system which a reasonable man may receive? This catastrophe must be expected to ensue, if that theology only shall be known and taught, which instead of making men new creatures, will, by illuminating their minds, only elevate and improve those moral principles and feelings which they naturally pɔssess.

The day moreover when no other truths, except those which are within the comprehension of human reason shall be taught and received, will be the darkest day that ever yet lowered upon the world. Revelation will be shorn of its beams, and the unlimited perfections of God reduced to the level of human conceptions. Extending the principleto natural science, we shall not be permitted to believe, for instance, that trees and plants grow, since we certainly cannot comprehend the process by which their growth takes place. Yet the author confidently expects the happiest results from the prevalence of such a theology.

"But there is a promise," he says, "of fairer and happier days to the whole civilized world. The light of christianity has been obscured, and men have been travelling in darkness. But the thick vapours, which concealed earth and heaven are breaking away; and we begin to perceive the beautiful prospect which lies before us, and the glittering of spires and pinnacles in the distance."

We also hail" the fairer and happier days to come-the beautiful prospect which lies before us," when Christ shall reign upon the earth a thousand years, and there shall be an order of things fit to be the consummation of this earthly providence. But we believe that this event so devoutly to be wished, will not be introduced through such an instrumentality as that on which this writer relies, nor be constituted by such a religion as he seems to favour.

After having made some appropriate remarks on the importance of increasing the means of education among us, of extending a steady patronage to our literary institutions, and of conferring ample rewards on our learned men, he concludes by a reference to the circumstances of our country above alluded to, which however beautiful in description, and patriotic in principle, seems hardly consonant with the larger views and nobler aims involved in true christian theology. The interests not of one nation are concerned in it, but of all nationsnot of one world, but of all worlds. "To the intent," says the apostle, "that now unto the principalities and powers in heavenly places, might be known by the church, the manifold wisdom of God." The wisdom of God is, or will be made known to all intelligences, through the work of man's redemption. The scene of this work is the earth; the interested actors or spectators, are the universe of intelligences. The effect of that science which treats of these wonderful things on the interests of one solitary nation, should not so fill the views of our theologians, as to exclude from

them other and grander prospects. Other interests are at stake, beside those of the American nation. Other motives of action are demanded, beside those that relate to the increase of national happiness and glory. But in what are this happiness and glory to consist? Our author would have them consist in the removal from us of what we believe to be the pure gospel, and the substitution in its place, of a liberal, accommodating, learned system, a mixture of the true gospel aud of false philosophy.This might be made evident by a quotation of the entire passage. But perhaps more than enough has already been exhibited, and it is time to bring these strictures to a close.

We cannot much admire, on the whole, such a method of representing christianity, as our author has adopted. It discloses just so much, as is calculated to make the reader hesitate, for a time, as to the real sentiments of the writer. Under generalities of expression, there lurks a sort of representation, which makes it difficult in some cases, to convict him of wrong. They who admire, and who themselves adopt this method of partial exhibition and partial concealment on the subject of religion, have been disposed no doubt to eulogize the talent displayed in this discourse. It is certainly plausible, smooth, insinuating, artful. Its faults, as a discourse on a solemn occasion, and on a weighty theme, the relations of theology, consist more in omission, than in any positive erroneous representations. Instances of the latter kind, it is believed, have been presented; but the greater number of instances is of the former kind. Important ideas which really belong to the topics treated of, are not brought into view, or if there is an allusion to them, it is so indefinite and obscure, as to produce rather embarrassment, than satisfaction. Attacks on what we believe to be the real system of the gospel, and on the views commonly entertained of it, are made in a manner so covert and insidious, that it is

impossible to meet them in any tangible form. We would here, by the way, remark, that in the more recent Unitarian publications, this mode of proceeding has been very considerably abandoned, and the discussions have become far more bold and open than heretofore. This, we cannot but believe, will, in the end, be favourable to the interests of truth; although it will impose on the advocates of correct opinion the most strenuous and unremitted exertions to meet the coming exigencies of the church. There will, at least, be this advantage in the contest, as it is now likely to be carried on, and that is, we shall know fairly what to oppose. When sneers and insinuations only are produced we know not what to say in reply; but when arguments or something in the shape of arguments are brought forward, we can meet them with arguments. We would by no means, needlessly alarm our readers on this subject; but it would not be to act the part of that wisdom, which we might learn from the children of this world, when we see the enemy advancing in all his strength, to neglect the means of repelling him. We have no apprehensions for the final issue; yet, to justify ourselves in this confidence, we must connect our reliance on the King of Zion, with our own defensive activity.

To return to our immediate subject, we would only observe further, that to those who would wish to find pure evangelical sentiment, in an inaugural discourse of a professor of sacred literature in an important seminary of learning, this production cannot be, in the highest degree, acceptable. Our taste indeed may be gratified with a style, sufficiently sweet and easy to charm the ear, without sacrificing to elegance of composition, any thing more valuable. We may be entertained for the most part, with a pure diction, chastened imagery, and rich and choice illustration. We

may have our feelings in a degree elevated, and may experience a glow of pleasure, from some important views which he has disclosed of the literary connections of theology. We may be even thankful, that although he has not shown "how high" this science may arise" above," he has yet proved "how deep" it may "extend below"-to the less important objects of human research. But why did he not fasten this golden chain to the throne of God, and let it embrace not earth merely, but the eternal kingdom of Messiah! More than what he has done we have a right to expect in any discussion of a religious subject. At least he who gave to men their understanding, has a right to expect more for the sake of his glory, and their good. The connections and bearings of religion, or the science founded on it, reach not their destined limits, till having passed beyond the bourn of mortality, they take in the invisible world and the interests of the soul. Nor can he in any sense, be "a consummate theologian," who is not qualified by experimental piety, to teach a theology of this grand and solemn character. Our author's system of religion, so far as he discloses any, is too meager for creatures that need all the riches of divine mercy in their forgiveness and salvation. It is too cold to affect a heart so insensible as a sinner's. It is too wrapt up in generalities and abstractions, to point us to our duties, to administer to our wants, or even to inform us that we have any. If, on "the extent and relations of the science of theology," it was not absolutely necessary in order to complete the subject, to advert to some of the peculiarities of the gospel; yet it is not perceived how this could be entirely avoided by any one, so imbued with the spirit of the gospel, as he should be who "negociates between God and man."

Memoir of the Rev. Henry Martyn, B. D.; Late Fellow of St. John's College, and Chaplain to the Honourable East India Company; By John Sargent, Jun. Second American Edition. Boston, Samuel T. Armstrong, 12 mo. pp. 490.

As two editions of this very interesting work have already been called for in this country, and as a review of it has appeared in a valuable foreign journal, reprinted among us, perhaps some of our readers will regret finding a notice of it in our work, especially as it is our intention that this article shall consist mostly of extracts. To those who have already perused the Memoir of Henry Martyn, we would suggest, that others, perhaps a majority of our readers, are ignorant of its contents, and that it is an act of justice on our part, to inform them of this valuable accession to the stock of religious biography; an accession which will be highly prized by every pious reader of it, in this and in succeeding ages.

But although many of our readers are ignorant of the existence of the work before us, perhaps there are none, who are entirely unacquainted with the nature and value of the services of the subject of it. His name as a missionary and a translator of the scriptures, is familiar; and few employments can be more pleasing or more useful, than that of attending to the rise and progress of pious feeling in an eminent servant of Christ, and of witnessing the manifestation of it in distant, and heathen lands.

HENRY MARTYN, the subject of this Memoir, was born at Truro, in the county of Cornwall, on the 18th of February, 1781, and appears, with his family in general, to have inherited a weak constitution; as of many children, four only, two sons and two daughters, survived their father, Mr. John Martyn, and all of them, within a short period, followed him to the grave. Of these Henry was the third. His father was originally in a very humble situation of life, having been a laborer in the mines near Gwenap, the place of his nativity. With no education but such as a country reading school afforded, he was compel led, for his daily support, to engage in an

employment, which, dreary and unhealthy as it was, offered some advantages, of which he most meritoriously availed himself. The miners, it seems, are in the habit of working and resting alternately every four hours; and the periods of relaxation from manual labor, they frequently devote to mental improvement. In these intervals of cessation from toil, John Mararithmetic, and some acquaintance also tyn acquired a complete knowledge of with mathematics; and no sooner had he gathered these valuable and substantial fruits of persevering diligence, in a soil most unfriendly to their growth, than he was raised from a state of poverty and depression, to one of comparative ease and comfort: admitted into the office of Mr. Daniel, a merchant at Truro, he lived there joying considerably more than a compeas chief clerk, piously and respectably entency. At the grammar school in this town, the master of which was the Rev. Cornelius Cardew, D. D. a gentleman of

learning and talents, Henry was placed by his father in Midsummer 1788, being then between seven and eight years of age. Of his childhood previous to this period, little or nothing can be ascertained; but those who knew him, considered him a

boy of promising abilities.—pp. 14, 15.

The success of young Martyn was worthy of his humble but honourable parentage. At the age of fifteen, he became a candidate for a vacant scholarship at Corpus Christi College, Oxford, and though unsuccessful, he passed an excellent examination. In Oct. 1797, he became a resident of St. John's College, Cambridge, where, although he commenced his mathematical course, by attempting to commit the demonstrations of Euclid to memory, an employment which did not supply an auspicious omen of future excellence,' he ultimately attained the first station in his class.

The tenor of Henry Martyn's life during this and the succeeding year he passed at college, was to the eye of the world in the highest degree amiable and commendable. He was outwardly moral, with little exception was unwearied in application, and exhibited marks of no ordinary talent.

But whatever may have been his external conduct, and whatever his capacity in literary pursuits, he seems to have been totally ignorant of spiritual things, and to have lived "without God in the world." The consideration, that God chiefly regards the motives of our actions,-a consideration so momentous, and so essential

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