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may commit evil that good may come of it. Such is the casuistry invented to reconcile, it possible, conscience with dishonesty.
I am, Sir, yours, &c.
ORTHODOX CHURCHMAN'S MAGAZINE,
ORIGINAL LETTER OF BISHOP WARBURTON,
Newarkę, Oct. 6th, 1738.
ing a worse opinion of you for your modesty and ingenuity, in owning those deficiencies that are common to all young people. Only soine have not the sense to see it, and others are too proud to own it, which makes them blockheads for their whole life.
I am sorry you leave college, because I apprehend, that if you could get a fellowship and a curacy in the neighbourhood, it would be advantageous to you on many acces to reside some years in the university. But this, perhaps, you may contrive hereafter.
Your apprehensions as to your sermons are rightly grounded." "This is the method that I would advise you to. Take some of the best approved writers on particular points of morality and divinity, whether in the form of sermons or no. If in that form, then abridge them; if not in that form, casť them into it. This is easily done, and very usefully done, for it will enter you into the method of composing. At the same time, buy a book of Beveridge's in 4 vols. 8vo. which is a synopsis of a great number of Sermons, the skeleton of sermons, in which only the heads of the discourse are methodically given, in order to be filled up. It was published, I think, for the use of young clergymen. This will further instruct you, as you may apprehend, in the method of composing. When you have used these two ways, alternately, as occasion serves for some time, you will have, of course, acquired some notion of com
position. Then begin, now and then, though but seldom, to make a sermou entirely your own. And to give you a true taste of these compositions, you can't do better than read over often Swift's Letter to a young Gentleman lately entered into Holy Orders ; you will see by this, what a good sermon should be. But the difficulty still remains how to make one. It consists of 3 Pes, the language, the art or method of the discourse, and the subject matter. As to the last, it is the product of much knowledge and reflection. For the language, the three best writers we have to form a stile upon, are Addison, Tillotson, and Clarendon's History of the Rebellion. And as to the art and method of a discourse, I know no book so good as Quintilian; and he who would compose masterly, should perpetually read bis institutes.
Leigh's Critica Sacra, is a small book in 4to. of about 4s price. It is a kind of Lexicon to the New Testam*. I did not mean the Collection of Critics, which is not for your use at present. Only I would have you observe, it is in vain to think of making any real progress in letters without books; and a prudent scholar would always contrive to moderate his expences of other kinds, in order to support this. You would certainly save much in buying your books at the best hand. And I believe you can have them no where near só cheap as al Mr. Gyles, against Gray's Inn, a great bookseller in Holborn. If you think fit to employ him, who is my particular friend, the mentioning me as recommending you to him, will, I am sure, engage him to treat you in the best manner; and a letter to him, when you want any books, will be sufficient.
I think the study of the New Test. and of Theology, should be carried on together, as I marked out to you. Classical learning is
t. Heb. necessary for understanding the Scriptures; but it is a large extensive study. You must make yourself well acquainted with the best Greek and Latin writers, as Homer, Plato, Xenophon, Herodotus, Thucidides, Plutarch, Lucian, Aristophanes, Sophocles, Euripides, Tully, Livy, Tacitus, Quintilian, Plautus, Terence, Horace, Virgil, Juvenal, and Pliny. These should be studied with the best lexicons and dictionarys; as Stephen's Greek and † Here is a chasin in the original letter. 02
Latin Thesaurus's; Constantine's Lex.; Budæus Comment. on ye Greek Tongue; Nizolius; Brisonius de Verb. Sign.; Suidas. And likewise, with the best Grammarians, as Canninius's Hellenisms ; Sanctius's Minerva, with Perizonius's Notes; Scaliger, de Causis Linguæ Latinæ; Linacre, de emendata Structura Latini Sermonis, and Popma de Differentiis Verborum. Then you may read Le Clerk's Ars Critica, and go to the study of the best critics; such as Jos. Scaliger, I. Casaubon, Lipsius, Turnebus, &c. but, above all, Dr. Bentley and BP Hare, who are the greatest men in this way, that ever were. But more of this as you proceed in your studies. A common-place-book is useful, when one knows what to common-place; but that cannot be, till after one has considerably improved one's knowledge; and to write down trite or trifling passages is but loss of time.
“I am your assured Friend,
“ W. WARBURTON." " You should never let a day pass without reading something in Lat. and Greek, more or less. I don't know whether you understand Freneh. No language can be more useful to a scholar, nor more necessary ; the best books in all arts and sciences being wrote in that tongue. You may easily learn it yourselfe, without a master; for you do not want to speak, but to understand it." " To the Rev. Mr. W. Green,
w A. B. Clare-Hall,
: DEFENCE OF A LETTER ON METHODISM.
TO THE EDITOR
OF THE ORTHODOX CHURCHMAN'S
MAGAZINE. SIR, BSERVING in your Magazine for May last, certain
strictures on my late Letter to a Country Gentle man on the subject of Methodism; and presuming, as I must do, that the writer of them is of orthodox prin
ciples, ciples, I cannot but wish for a right understanding between us in this case. You will therefore oblige me by giving the following explanation a place in your respecie able periodical work, as early as you can.
I am, Sir,
Your very humble Servant, THE AUTHOR OF THE LETTER IN QUESTION. Suffolk, August 11, 1806.
The design of my letter was to check, if possible, the. progresss of Methodism, as taught by the most illiterate preachers, and followed by the lowest classes of the people about us; which (local, as this writer deems my knowledge of their principles) I may venture to pronounce, form a very great majority of these sectarists throughout the extensive countyin which I am situated. As far as my correspondence goes out of it, I find it nearly the same in others. Did he know again as much as I do of the ignorance which pervades this class of teachers, I am persuaded he would laugh with me at his idea of Arminian or Calvinistic distinctions amongst them : if they have heard the more modern names of Wesley or Whitfield, he may be assured, it is all they know of either.
The difference of opinions and doctrines amongst the higher and better educated orders of the Methodists, ! professedly did not meddle with, as having been amply discussed by much abler writers. Should it now be thought, that those against whoin my letter is pointed, were not worth meddling with at all, I still adhere to my first opinion ; (viz.) that the greatest mischief to the morals and conduct of the common people, springs from this very class of preachers; and that the common people, under an ill-directed enthusiasm, may, from their very numbers, become most formidable enemies to the public peace.
The passage from which this writer charges me with “discountenancing family worship among the poor, had never any such meaning as it went from me: for nothing can be more abhorrent to my sentiments.—But I must think the passage itself will not, in common construction, support his inference. When I said such piety is not requested of the poor man (and I inight have said of any body else), the reader must refer iny ineaning
to those miscalled divine hymns I had mentioned in the sentence before. When I said that nine o'clock, and even later, in a winter's evening, was an unseasonable and uneconomical hour for the poor man to sit up to at his devotions I could not surely be thought to mean that he was " to go to rest like the cattle of the field.” When I said that“ the short prayer offered up on the pillow of rest, was equivalent on his part,” &c. it surely was a very forced construction of the passage, to say it went to supersede all previous forms and postures of devotion. But admitting that I expressed myself here less unexceptionably than I might have done, I still trust that the reader who may give me credit, as this critic himself does, for a “becoming desire" to check the progress of false and pernicious principles of religion among my parishioners, will not readily think me pable of a design to discountenance such a genuine and beneficial part of it, as proper family devotion, amongst any classes of them. For iny own part I can only say, that for consciousness of any such meaning or intention, I rest perfectly easy on my own pillow.
ON BAPTISM, AGAINST THE QUAKERS.
TO THE EDITOR
OF THE ORTHODOX CHURCHMAN'S
WAS truly astonished a few days ago, on accident
ally taking up Barclay's Apology for the Quakers," to find the words of St. Paul with regard to Baptism, so completely perverted. Indeed I never saw a greater perversion of any meaning in my life. I had intended, at the time I saw the above, to have troubled you with a few remarks on the subject, but I could find no opportunity. However, I have again been led to revert to the sensation I experienced on reading Barclay, by taking up a small publication by a Mr. Tuke, where he joins Barclay in the triumphant exclamation, that “St. Paul thanks God he baptized so fero." Should the hum