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For the Divinity of Christ and the Atonement.—Waterland*—Bull— Archbishop Magee, and Works on the Creeds.
Against Schism and Dissent.—The London Cases—Law's Letters to
The Fathers.—For some account of the early ones, see Archbishop
Ecclesiastical History. — Prideaux's Connexion. Josephus, Euse
bius.f &c. Mosheim's Ecclesiastical History (but be on your guard against
his opinions on Church government. Cave and Archbishop
Potter will set you right).
Criticism of the New Testament.
Home's Introduction, Vols. II. and III.
Cave's Primitive Christianity and ancient Church Government.
Van Mildert's Boyle Lectures.
Roman Catholic Church.—Jewel's Apology—Works on the Articles.
• Van Mildert's Life of Waterland, prefixed to his edition of his Works, contains an admirable summary of the contents of all his treatises, and deserves attentive study. The same may be said of Nelson's Life of Bishop Bull.
f There is an English translation of the History of Eusebius, Socrates, and Evagrius, &c. in one volume folio.
Sermons, $c.—Jeremy Taylor—-Bull — Barrow—Tillotson— Butler—
Add Southey's Life of Wesley for History of Methodism.
Many important Law Reports relating to Church matters, may be found in the Christian Remembrancer, (see a table of several, in contents of Vol. XIV. 1832,) and in the British Magazine.
I need hardly state, that, in the preceding list, I have had in view the wants only of the ordinary parish priest, not those of the man of leisure, or learned divine.
Several useful lists of Books may be found in the Christian Remembrancer, for 1830; and much information on works in the different departments of Theology, may be collected from Bp. Marsh's Lectures, and the notes to Van Mildert's Boyle Lectures; also from Dr. Wotton's Thoughts on the Study of Divinity, reprinted at Oxford, with notes, in 1818, and the references in Home's Introduction, and the Appendix to Vol. II. of that work.
WRITTEN BY THE SEA-SHORE, SEPTEMBER 1823.
Flow on ye tides, ye waves eternal roll,
Majestic emblems of the undying soul!
What are your rivers, but the thoughts that lend
Their little aids to swell the perfect end?
Or issuing thence, in an impetuous flow,
Reduce the level of the mind so low?
The sparkling stillness of the summer wave,
When ocean slumbers in his coral cave,
Is but the tranquil calmness of the breast,
When virtue beams around, and all is rest,
While the wrapt spirit gazes on the sky,
Reflects its smile, and joys it knows not why.
O! there are storms, when gathering passions swell
Their dark wild forces from each secret cell;
Till bursting on the furious tempest, shrouds
The foaming soul in worse than nature's clouds,
And the pure particle of heavenly light,
Veils her soft sunshine from the lurid night.
Yet not in vain, nor heedless of her birth,
That spark may live, though lost to present earth.
Full many a treacherous hope may lead astray
The doubtful wanderer in his billowy way;
Full many a cloud may dim his guiding fire,
A PREFACE PREFIXED TO THE PARAPHRASTICAL EXPOSITION OF THE TWELVE MINOR PROPHETS, BY DR. STOKES, D.D., LONDON, 1659.
By The Most Worthy And Learned Mr. John Pearson, Minister Ok St.Clement's Eastcheape.
If the eunuch in the Acts, having a prophet in his hand, and being asked this question, Understandest thou what thou readest? could give no better answer than that, How can I, except some man should guide me? If this were the best account which could there be given where the original language was familiarly understood; what need of an interpreter must they have, who, far distant both in time and place, can read the prophets in no other than their mother language, and that most different from the tongue in which those holy authors wrote! As, therefore the generality of Christians, could not read the Scriptures at all, except they were first translated; so when they are, many parts of them cannot yet be understood until they be interpreted. And, as of all the holy writers, the prophets are confessedly most obscure; so amongst them the smallest must necessarily be most intricate: brevity always causing some obscurity.
Now, though there be many commentators which have copiously written on the prophets, yet we shall not find that light which might be expected from them; because some have undertaken to expound those oracles, being themselves either altogether ignorant of their language, or very little versed in it. Others enlarge themselves by way of doctrines or common-place, which may belong as well to any authors as to those to which they are applied. Wherefore if any man hath really a desire to understand the Scriptures, I commend unto him those interpreters whose expositions are literal, searching and declaring the proprieties of the speech of the author, and the scope and aim which he that wrote had in the writing of it.
Of these literal interpreters, useful to all readers, those are most advantageous to the unlearned, who contrive their expositions by way of paraphrase, and so make the author speak his own sense plainly and perspicuously, which is the greatest life that can be given unto any writing originally obscure. For if the interpreter truly understand the mind of the author, then without any trouble or circumlocution it becomes the same thing as if the writer had clearly at first expressed himself. And therefore proportiomibly to our opinion of the knowledge of the paraphrast, we may rely upon the understanding of the author.
Thus in these smaller prophets, acknowledged by all, especially by such as know most, to be obscure, that interpreter which shall be able to deliver their mind, and contrive the same as if it proceeded immediately from themselves, must necessarily be confessed the best expositor. And no man can be able to perform this but he which is exactly knowing of all the idioms of the Hebrew tongue, and familiarly acquainted with, and constantly versed in, the prophets themselves, and the writings of the Jews.
Now such a person as this is, hath taken the pains to benefit the church of God with a paraphrase of this nature. The reverend and learned Dr. Stokes, who hath, from the happy beginning of his studies, been known most industriously to have prosecuted that of the oriental languages, and hath for more than forty years constantly made remarks upon the Hebrew text, from which he hath raised unto himself a body of critical observations ready and most fit for public view. Amongst many advantages accruing, especially to the understanding of the Scriptures, he hath made choice to publish this paraphrase. of the small, prophets; a work of more real, than seeming, value, which I cannot sufficiently commend to the reader, neither in respect of itself (it is of so great use and benefit) nor in reference to his other works, which we may hope to see according to the entertainment given to this. And that (christian reader) he desires may be found correspondent to the desert thereof; who is the author's
Most affectionate Friend,
But in this more thine,
Thomas Morley's Advice To Organists.—The organist is always to consider himself an accompanyist. He should not therefore assume too much liberty of shewing his finger, by the introduction of beats, trills, and other flourishes, particularly in the chant; for in all vocal music, the words are to be considered the first and grand object. The accompanyist therefore should, upon all occasions, attend upon the singer, and guide him with the most exquisite delicacy, leading him with a golden chain, by interspersing such notes, or swells only, and those stolen in or whispered as it were, tickling the ear of the singer by a soft prompture, and cover any accidental defect, catching, as it were, the singer when falling. This is properly to play, or, as Tosi says, fiddle less, and make the instrument sing more. For I have more than once observed the singer to be exhausted before he has sung through half the service of the day, by being compelled to sing against a powerful organ. But let the organist ever remember that singing is natural, and playing artificial. Art, therefore, is the more excellent the nearer it approaches to nature. How good it is to have a giant's strength, but how vain a thing to use it! - • -
A Letter Of Sir Walter Raleigh To The Kino (the Night before his Death.)—The life which I had, most mighty prince, the law hath taken from me, and I am now but the same earth and dust out of which I was made. If my offence had any proportion with your Majesty's mercy I might despair; or if my deserving had any quantity with your Majesty's immeasurable goodness, I might yet have hope, but it is you that must judge, and not I; name, blood, gentility, or estate, I have none; no, not so much as a being, no not so much as a vitam plantce: I have only a penitent soul in a body of iron, which moves towards the loadstone of death; and cannot be withheld from touching it, except your Majesty's mercy turn the point towards me that expelleth. Lost I am of hearing of vain man, for hearing only and never believing, nor accepting; and so little account I made of that speech of his which was my condemnation (as my forsaking him doth truly witness), that I never remembered any such thing till it was at my trial objected against me. So did he repay my care, who cared to make him good, which I now see no care of man effect. But God (for my offence to him) hath laid this heavy burthen upon me, miserable and unfortunate wretch that I am. But for not loving you (my sovereign), God hath not laid this sorrow on me; for he knows (with whom I am not in case to lie) that I honoured your Majesty by fame, and loved and admired you by knowledge: so that, whether I live or die, your Majesty's loving servant I will live and die. If now I write what seems not well favoured (most mercival Prince), vouchsafe to ascribe it to the counsel of a dead heart, and to a mind that sorrow hath confounded. But the more my misery is, the more is your Majesty's mercy (if you please to behold it), and the less I can deserve, the more liberal your Majesty's gift shall be: here you shall only imitate God, giving free life; and by giving to such a one from whom there can be no retribution, but only a desire to pay a lent life with the same great love which the same great goodness shall bestow on it. This being the first letter that ever your Majesty received from a dead man, I humbly submit myself to the will of God, my supreme Lord, and shall willingly and patiently suffer whatever it shall please your Majesty to afflict me withal.
First Fruits And Tenths were originally a Papal exaction, devised for the purpose of conveying a large portion of the wealth of the different countries of Europe, into the Papal coffers. When Henry VIII. dissolved the connexion between this kingdom and the Bishop of Rome, he converted them to the use of the Crown; and they remained a part of its revenue, until they were given by Queen Anne for the augmentation of small livings. So long as the Clergy continued to tax themselves in Convocation, First Fruits and Tenths might fairly be regarded as a portion of their contribution towards the exigencies of the State. But when they lost that privilege, if privilege it could be called, The Tax Ought To Have Ceased ; inasmuch as it fell upon them exclusively, in addition to the share which they bore, in common with the laity, of the subsidies levied by the authority of parliament. The legislature appears to have been sensible of its unfairness. For in the act by which the First Fruits and Tenths are vested in the Governors of