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The Beneficial Effecls of the Christian Temper on Domestic Happiness. 8vo. pp. 91. Hatchard. 2s. 6d.

THIS tract is intended as a kind of supplement to th« venerable bishop of London's Treatise on "The Be"neficial Effects of Christianity on the Temporal Concern* "of Mankind," and it is executed in such a manner as to rendar it no unworthy companion of that excellent performance.

The importance of the subjects discussed will sufficiently appear from the table of contents, as follows:

"Introduction.—General Observations on the Christian Character.—On the beneficial Effects of the ChristianTemperbetween Parent and Child.—On the Importance of Christian Conducts between Brothers and Sisters.—On the Christian Duties of a Wife. —On the Christian Duties of a Husband.—On the Blessings of the Christian Temper in Society.—On the Importance of Humility, in forming the Christian Character.—A Summary of the Christian Character.—On Christian Conduct under Injury and Oppreision.—The Christian's View of Death."


V*l. XIII. Churckm. Mag./tr August 1807.

As a specimen of the work we shall extract the seventh xhapter.

"On the Importance of Humility in forming the Christian Character.

"To strike at the root of corruption in the human heart, is the most important work of the zealous Christian: and on a diligent examination of the source of our sins, it will be found, that pride U thegreatest enemy of our virtue and peace.

"Opposed to this vice, is the virtue of humility, so strongly and repeatedly enforced by our Saviour, and his Apostles. Al« most all Christian perfection rests upon it: but here again, selfdeceit misleads us, and we place to the account of virtue, what is in itself a vice.—Many people fancy they possess humility, when nothing is further from their hearts; nay, the very pride of being humble, is one of their sensations.

"I once heard a female say, 'I am of such an humble temper I cannot bear reproof; I want praise aud encouragement, I require to think better of myself than I do; the good opinion of others is 'necessary to me, I can do nothing right without it.*—It may however be truly asserted, that the virtue of humility formed no part of her character; on the contrary, the most absurd and overweening pride and vanity were her predominant qualities. . .. "..Genuine humble Christians know, that their lives and conduct are little else than imperfection; that they are constantly requiring reproof and admonition; that it is always good for them; they will be thankful for it, in whatever shape, or from whatever source it comes; and they will shrink from praise and admiration, as from their greatest enemies. And, should some reproofs reach them, which they may think are unjust; they will always remember as a balance, how much, that is wrong in them* selves, escapes the notice of others.

"On an humble sense of our own imperfections, is founded that tenderness and forbearance towards the imperfections of others, which is the source of peace and goodwill.—A censorious and proud spirit sows dissensions in society; and 'who art thou that judgest another ?" f a miserable sinful creature, hourly rebelling against a good and merciful God, and disobeying the precepts of thy Holy Religion; and though possibly free from the sin thou condemnest in another,daily committing sins of a different nature, as offensive, and perhaps more so, in the sight of thy Maker.

"'Thou therefore that teachest another, teachest thou not thyself?' I Shall we be perpetually cavilling at the mote in our brother's eye, and forget the beam in our own; Humility

* Romans xiv. 4, 10, i2.—See also the second chapter of Romans. { Romans ii. 31. 1 woiiM would teach us to be more anxious to extract the one, than to remove the other.

a A just sense of oar own imperfections, would have the desirable effect of increasing our good opinion of, and affection for others; and from' these benevolent feelings spring our 3WL«.lu>t mental happiness.

** An humble and Christian temper will defend us from those poisoners of peace and comfort,—envy and competition: the first will teach us, that others are more deserving than ourselves, and the latter will enable us to rejoice in their prosperity.

** By humility, we shall be spared those turbulent reefing* of ambition, and those corroding cares of anxiety,, which so embitter, and distract our existence; and by humility we shall be saved from those contests about the trifling gratifications of the world, which sow discord in society.

«« Humility must be the leading virtue of a Christian character; it was constantly exemplified in our Saviour's conduct, and the frequent subject of His exhortations: He promises rest and com* fort to the meek and lowly,* and pronounces a distinct blessing on the humble state of mind.

** A rigid examination of our actions, and their motives and springs; and, above all things, an attentive observance of the movements and thoughts of the heart, are the best incentives to humility: but here, self-love and partiality produce self-deceit; we are very apt to examine ourselves by a comparison with others, instead of searching the Scriptures, and comparing ou* conduct with their precepts. We may think ourselves superior to the generality of our acquaintance, and yet be far from the way of Salvation: and such a comparison may serve to excite our pride, instead of increasing our humility.

"Let us examine ourselves by the strict letter of the Christian law; and the best of us will find, that' all men sin, and fall woefully short of the duties they are called on to perform.' Every one will find that he has some particular besetting sin, the enemy of his Salvation, which he must daily and hourly fight against; he will perceive, that every thing he does, is imperfect; and that the, Christian Use is a constant warfare and struggle with bad passions, and corrupt inclinations. We are told we must sirive to enter into the kingdom of Heaven: for merely seeking it, will not attain it;+ and that we must watch and pray continually, j

*• I am well aware of one popular expression that has lately been opposed to the labours of zealous Christians, for the good of society,—* that all this is too strict; it cannot be attained.'—No

• Matt. xi. jo. f Luke xiii. 34.

t Matt, saw, 41.—See Bishop Huntingford'f admirable Discourse au this text, Vol. I.

humus human being, I should imagine, would presume to say that the Bible is too strict, or that the precepts, contained in it, are too difficult to follow : I therefore entreat my readers, to refer to the texts of Scripture I have marked in the notes, and judge themselves, whether I have strained a single precept above its pitch.

44 Then, it is urged again, * we cannot attain all this; we must be short of perfection.'—The knowledge of this unhappy truth, is only applied by pious Christians in one way,—lo increase their humility and self-abasement; and their faith in, and gratitude for, the Great Propitation for the sins of the world.

"For such sinners, Christ died.; not for the careless and worldly-minded, who, admitting the necessity of imperfection, make no stand against it.

"We are told to • be perfect, even as our Father which is in Heaven, is perfect;' J life is to be a constant labour to attain it; ■nd if we use our unceasing and earnest endeavours, the merits and mediation of our Saviour will atone for the rest; the best of US, after having been * sober and vigilant,' to the best of our power, must * cast all our cares and hopes on Him.' +

The sentiments contained in this pamphlet are truly evangelical, and untinged with any of the gloom of ascetic mysticism.

• Matt. v. **. f 1 Peter, v. 7,8.

Clarkfon*i Portraiture of Quakerism.

(Continuedfrom page 6t.J

HAVING considered at length the history of the founder of Quakerism, we now follow Mr. Clarkson into the view which he gives of the internal economy, and the doctrines of this remarkable sect. The remainder of the first volume is occupied with an account of the " moral edu"cation, discipline, and peculiar customs of the Quakers." The principal distinction in the Quaker system of educa. tion, consists in prohibitions, and here our readers perhaps, will be as much surprised as ourselves, to fee classed under this head "games of chance, the drama, and field diver"lions." That the Quakers forbid these things we admit, nor do we blame them for so doing; but certainly these subjects ought not to have been placed under the head •f "moral education"; because hereby an insinuation is

conveyed conveyed against the systems of other professors of cbrislianity, as if they encouraged those amusements, and in fact, made them a p?rt of the instruction of youth : an insinuation which has not the slightest foundation in truth.

Much declamation is wasted against "dancing and the *■ sports of the field" but all the reasoning is drawn from the abuse of those diversions, and without confide) ing any thing in their favour, Mr. Clarkson enters at length into a description of the frivolities of the ball-room, and the brutalities of a fox-chace.

On the subject of music we shall he more particular. AI-" lowing that " this delightful science has a tendency to calm ••* and tranquillize the passions, and that the ideas which it *• excites are ot the pleasant, benevolent, and social kind, "leading occasionally to joy, to grief, to tenderness, to sym*' pathy, and never to malevolence, ingratitude, anger, cru« *' elty, or revenge;"—After making this allowance, Mr. Caikson proceeds to reprobate the use of music in the sol. lowing wise manner:

u But notwithstanding that music may thus be made the mean both of innocent and pleasurable feeling, yet it has been the misfortune of man, as in other cases, to abuse it, and never probably more than in the present age. For the use of it, as it is at present taught, is almost inseparable from its abuse. Music has been so generally cultivated, and to such perfection, that it now ceases to delight the ear, unless it comes from the fingers of the proficient. But great proficiency cannot be obtained in this science, without great sacrifices of time. If young fem les are to be brought up to it, rather as to a profession than introduced to it as a source of occasional innocent recreation; or if their education is thought most perfect where their musical attainments are the highest, not only hours, but even years must be devoted to the pursuit. Such, a devotion to this one object must, it is obvious, leave less time than is proper for others that are more important. The know. ledge of domestic occupations, and the various sorts of knowledge acquired by reading, must be abridged, in proportion as this sci* ence is cultivated to professional precision. And hence, independently of any arguments which the Quakers may advance against it, it must be acknowledged by the sober world, to be chargeable with a criminal waste of time."

Such is Mr. Clarkfon's objection to the study of music, superadded to the reasons urged against it by the Quakers themselves. But what can possibly be more fallacious and trifling? All that he has here advanced might be said, with equal propriety, against the learning of algebra; and with regard to the education of females, against the instructing

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