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Extract from an Old Sermon.

898 since the defectibility of the human since all men are found in the same mind is demonstrated, man's liability predicament, and their identical conto fall is demonstrated also. This de- dition cannot be accounted for upon fectibility is demonstrated from the any other hypothesis, we prevalence of vice; and since the mind pelled to refer it to the apostasy of the of man is propense to evil in the same first man. But it is obvious for the proportion as vice is prevalent, there- same reason, that the deterioration is fore man must either have been created referrible alone to the first man, and propense to evil, or he must have that it must have taken place previJapsed into his present condition. But ously to the propagation of his species, it is inconsistent with reason to ima- otherwise some of his progeny must gine that man was created propense have escaped the contamination. to evil, since God, his creator, is infi- Whether this demonstration of the nite in holiness and indefectible. And defectibility of the human mind, and since a propensity to evil must of all of the doctrine of the Fall, from prethings be the most inimical to man's mises entirely unconnected with the present and eternal happiness, it is in- Bible, be satisfactory or not, the arguconsistent to imagine that God, who is ment is not preferred as a matter of infinite in wisdom and goodness, choice : for the demonstration upon should create in him that evil propen- the Christian scheme is infinitely more sity.

satisfactory in the author's judgment; Since, therefore, man was not cre- neither is it offered to the Christian as ated propense to evil, he must have the best demonstration of the truth ; lapsed into his present condition. This but the design of giving it to the pubis a supposition in which there is no lic is, to convince every thinking man inconsistency: for since man was de- of the unreasonableness of modern infectible, he was liable to fall; which fidelity. proves his condition to have been con

Pudicus, tingent: and if man was not free to

June 23, 1821. stand or fall, then the contingency was not in himself, and he would not be responsible for his actions. If he

Extract from an Old Sermon. was created propense to evil, then his condition was not contingent, but absolute; and he could not himself be chargeable with the sin which he committed. But what a dreadful dilemma Sir,—The following extract is from an would this hypothesis bring us into ? old sermon, entitled “ The Mean in for if sin be not chargeable upon the Mourning,” preached in 1593, “by creature, it must be chargeable upon that eloquent divine of famous memothe Creator ; which we have seen to be rie, Thomas Playfere, Doctor in Diinconsistent in the nature of things : vinity,” from Luke xxiii. 28.-"Weep wherefore the conclusion is inevitable, not for me, but weep for yourselves.that man's pristine condition was con- The sermon is divided into eight parts, tingent; that is, that he was free to of which the following is the commencestand or fall. Therefore, since man ment of the fourth, and will, it is conin his present condition is propense to ceived, be found by some of your Proevil, and is no longer free to do good, testant readers interesting, as being because the propensity to evil gives a relic of the style in which the people that bias to his mind which excites in those times were instructed in the volitions that have a continual ten- mysteries of Christ, by their Catholie dency to evil, he must have lapsed into divines. this condition: which proves that the “ The fourth part followeth ; For nature of man must have suffered de- mee, Weep not too much for my death. terioration, that is, that he must have for the death of Christ is the death of fallen from his pristine condition. Death: the death of the Divell: the life

But this deterioration of the nature of himself: the life of Man. The reaof man is not referrible to any one son of all this is his innocence and branch of the family of human kind righteousnesse, which makes first, exclusively, but fixes upon the whole that as the life of Christ is the life of race ; wherefore the deterioration must Life; so the death of Christ is the have taken place in the first man. For death of Death. Put the case how

TO

THE EDITOR OF THE IMPERIAL

MAGAZINE,

899

Extract from an old Sermon.

900

you please, this is a most certaine , jetting up and downe in a

a lyon's skinne, truth, that the gate of life had never did for a time terrifie his master; but bin opened unto us, if Christ, who is afterwards being descried, did benefit the death of Death, had not by his him very much ; semblably death death overcome death. Therefore both stands now like a silly asse, having before his death he threateneth and his lyon's skinne pulled over his eares, challengeth death, saying, O Death, and is so farre from terrifying any, that I will bee thy death: and also after it benefits all true Christians, because his death, hee derideth and scorneth by it they rest from their labour, and if death, saying, O Death, thou art but they be oppressed with troubles or a drone, where is now thy sting? Ask cares, when they come to death, they death, any of you, I pray, and say, are discharged; death as an asse doth Death, how hast thou lost thy sting? bear these burthens for them. How hast thou lost thy strength? What “O blessed, blessed be ourLord, which is the matter that virgins and very hath so disarmed death, that it can not children do now contemn thee, where- do us any hurt, no more than a bee as kings and even tyrants did before can which hath no sting ; nay rather it feare thee? Death, I warrant, will an- doth us much good, as the brazen serswer you, that the only cause of this pent did the Israelites : which hath so is, the death of Christ. Even as a bee dismasked death that it cannot make stinging a dead body takes no hurt, us afraid, no more than a scar-bug can but stinging a live body many times, which hath no vizard ; nay rather, as loozes both sting and life together; in an asse beareth his master's burthens, like manner death, so long as it stung so death easeth and refresheth us. mortal men only, which were dead in Hee that felleth a tree upon which the sin, was never a wit the worse: but sun shineth, may well cut down the when it stung Christ once, who is life tree, but cannot hurt the sun. He itself, by and by it lost both sting and that powreth water upon iron which strength.

is red hot, may well quench the heate, “ Therefore as the brazen serpent was but he cannot hurt the iron. And so so far from hurting the Israelites, that Christ the sun of righteousnesse did contrarywise it healed them; after the drive away the shadow of death ; and same sort, death is now so far from as glowing iron, was too hot and too hurting any true Israelite, that one the hard a morsell to digest. other side, if affliction, as a fiery ser- "All the while Adam did eat any other pent, sting us, or any thing else hurt fruit which God gave him leave to eate, us, presently it is helped and redress- he was nourished by it: but when he ed' by death. Those which will needs had tasted of the forbidden tree, he play the hobgoblins, or the night- perished. Right so death had free walking spirits (as we call them,) all leave to devour any other man, Christ the wile they speak under a hollow only excepted, but when it went about vault, or leap forth with an ugly vizard to destroy Christ, then it was destroyupon their faces, they are so terrible, ed itself. Those barbarous people that he which thinketh himself no small called Cannibals, which feed only upon man, may perhaps be affrighted with raw flesh, especially of men, if they them. But if some lusty fellow chance happen to eate a piece of roasted meat, to steppe into one of these, and cud- commonly they surfit of it, and die

. gell him well-favouredly, and pull the Even so the right Cannibal, the only vizard from his face, then every boy devourer of all mankind, death laughs him to scorne. So is it in this meane, tasting of Christ's flesh, and matter. Death was a terrible bulbeg- finding it not to be raw, (such as it ger, and made every man afraid of was used to eat) but wholsome and him a great while ; but Christ dying, heavenly meate indeede, presently buckled with this bulberger, and con- tooke a surfit of it, and within three jured him (as I may say) out of his days died. For even as when Judus hollow vault, when as the dead com- had received a sop at Christ's hand, ming out of the graves, were seen in anon after his bowels gushed out; in Jerusalem, and puld the vizard from like sort death being so saucie as to his face, when as he himself rising, left snotch a sop (as it were) of Christ's the linning clothes, which were the flesh, and a little bit of his body, was vizard of death, behind him. There- by and by, like Judas, choaked and fore as that asse called Cumanus Asinus, strangled

with it, and faine to yield it

901

Extract from Dr. Chalmers's Sermons.

902

to kill the ape.

up againe, when Christ on Easter-day | ling upon the serpent's head, kills him. revived. Death I wisse had not been | The wild bull of al things cannot abide brought up so daintely before, nor any red colour. Therefore the hunter used to such manner of meate, but al- for the nonce standing before a tree, ways had ravined either with Mithri- puts on a red garment, whom when dates' daughters upon the poyson of the bull sees, he runnes at him as hard sin, or else with Noah's crow upon the as he can drive. But the hunter slipcarrion of corruption. Wherefore now, ping aside, the bull's hornes sticke saith Fulgentius, death did indeed taste fast in the tree; as when David slipof Christ, but could not swallow him ped aside, Saul's speare stuck fast in up, nor disgest him. Contrariwise, the wall. Such a hunter is Christ. Christ, as soon as ever he had but a Christ standing before the tree of his little tasted of death, eftsoones he did crosse, puts on a red garment, dipt devoure death, he did swallow up and died in his owne bloud, as one that death in victory. And so the death commeth with redde garments from of Christ, by reason of his righteous- Bozra. Therefore the divell and his nesse, is the death of Death.

angels, like wilde bulls of Bazan, run "It is also the death of the divell. at him. But he shifting for himself, As the apostle saith, that by his death their hornes stick fast in his crosse ; he did overcome not only death, but as Abraham's ram by his hornes stuck him also which had the power of death, fast in the briers. Thus is the divell the divell, It is reported that the caught and killed. A dragon indeed libard useth a strange kind of policie kils an elephant; yet so as the ele

He lieth downe upon phant falling down kills the dragon the ground, as though he were starke with him. And accordingly to this, dead, which the apes seeing, come alto- the divell killing Christ, was killed by gether, and in despite skip upon him. Christ. Yea, as an elephant is strongThis the libard beareth patiently, til heer than the dragon, and Eleazar is thinks they have wearied themselves stronger than the elephant; so Christ with their sporting, then suddenly he is stronger than them both. . For the likewise leapes up, and catcheth one elephant doth not live after he hath in his mouth, and in each foot one, killed the dragon, neither doth Eleawhich he immediately killeth and de- zar live after he hath killed the elevoureth. This was Christ's policie. phant: but Christ liveth after he hath He was laid in the dust for dead. The destroyed the divell. Leaving the didivell then insulted over him, and tram- vell dead, he is now risen himselfe from pled upon him. But hee, like a lively the dead. Wherefore as a libard killibard, starting up on Easter-day, as- leth the ape, and a camelion the sertonished the souldiers set to keep him, pent, and a hunter the bull, and an which were the divell's apes, and made elephant the dragon, and Eleazar the them lie like dead men. Even as hee elephant himself; so Christ, the true told them before by the prophets, say- Eleazar, which signifies the helpe of ing, I will be to them as a very lion, God, hath by his death killed that and as a libard in the way of Ashur. mischievous ape the divell, that old For as blind Samson by his death kill- serpent the divell, that wilde bull the ed the Philistines, when they were divell, that great dragon the divell, playing the apes in mocking and mow- that raging elephant the divell.” ing at him, so Christ by his death de

(An additional extract would be acceptable.) stroyed the divell.

Scaliger writeth, that the camelion when he espies a serpent taking shade

EXTRACTS FROM DR. CHALMER's SERunder a tree, climbes up into that tree, and lets down a threed, at the end whereof there is a little drop as cleere as any pearle, which falling upon the MR. EDITOR. serpent's head, kills him. Christ is Sir,--Allow me to hand you an exthis camelion : he climbes up into the tract or two from the sermons of Dr. tree of his crosse, and lets down a Chalmers. For simplicity, pathos, threed of blood issuing out of his side, and truth of description, they are like Rahab's red threed hanging out of masterly specimens. And permit me, her window, the least drop whereof as a friend to your valuable publication, being so pretious and so peerlesse, fal- to suggest, that it will be highly satis

MONS.

903

Extract, 8c.-Advice to Husbands.

904

factory to numbers of your readers, to how its symptoms gathered and grew, find its pages enriched with occasi- and got the acendency over all the mional selections from new publications nistrations of human care and of huof merit, which few have the means man tenderness, when it every day of perusing entire.

became more visible, that the patient Your friend, was drawing to his close, and that noAMICUS. thing in the whole compass of art, or

any of its resources, could stay the The following striking passage oc- advances of the sare and last malady, curs in the sermon on "the Necessity have you never thought on seeing the of the Spirit to give effect to the bed of the sufferer surrounded by other preaching of the gospel.”. Speaking comforters than those of the patriarch, of the “natural man” understanding (Job) when from morning to night, and the literal import of the scriptures, he from night to morning, the watchful says,Ớ“ By the mere dint of that family sat at his couch, and guarded shrewdness and sagacity with which his broken slumbers, and interpreted nature has endowed him, he will per- all his signals, and tried to hide from ceive a meaning here, which you will his observation the tears which attestreadily acknowledge, could not be per- ed him to be the kindest of parents, ceived by a man in a state of idiotism. when the sad anticipation spread its In the case of the idiot, there is a gloomy stillness over the household, complete barrier against his ever ac- and even sent forth an air of seriousquiring that conception of the meaning ness and concern upon the men of of this passage, which is quite com- other families, when you have witnesspetent to a man of strong and accomed the despair of friends, who could plished understanding. For the sake only turn to cry at the spectacle of his of illustration, we may conceive this last agonies, and had seen how little poor outcast from the common light it was that weeping children and inof humanity, in some unaccountable quiring neighbours could do for him, fit of attention, listening to the sound when you have contrasted the unreof these words, and making some stre- lenting necessity of the grave, with the nuous but abortive attempts to arrive feebleness of every surrounding endeaat the same comprehension of them vour to ward it, has the thought never with a man whose reason is entire. entered within you-How powerless is But he cannot shake off the fetters the desire of man! how sure and how which the hand of nature has laid upon resistless is the decree of God!” his understanding; and he goes back again to the dimness and delirium of his unhappy situation; and his mind

A WORD OF ADVICE TO HUSBANDS locks itself up in the prison-bold of its confined and darkened faculties; and if, in his mysterious state of existence, he formed any conception whatever of Love so, that you may be feared ; rule the words now uttered in your hear-so, that you may be honoured; be not ing, we may rest assured that it stands too diffident, lest you teach her to dodistinguished, by a wide and impassa-ceive you; nor too suspicious, lest you ble chasm, from the conception of him, teach her to abuse you; if you see a who has all the common powers and fault, let your love hide it; if she conperceptions of the species."

tinue in it, let your wisdom reprove The annexed picture of the death-it: Reprove her not openly, lest she house of an expiring mortal, has all grow bold; rebuke her not tauntingly, this popular writer's depth of feeling. Jest she grow spiteful : Proclaim not “We may as well think of seeking a her beauty, lest she grow proud; boast refuge in the applause of men, from not of her wisdom, lest you be thought the condemnation of God, as we may foolish : Let her not see your imperthink of seeking a refuge in the power fections, lest she disdain you; profane or the skill of men, from the mandate not her ears with loose communication, of God, that our breath shall depart lest you defile the sanctuary of her from us. And have you never thought, modesty. An understanding husband when called to the chamber of the dy- makes a discreet wife, and she a haping man, when you saw the warning py husband. of death upon his countenance, and Leeds, March 30, 1821.

BY J, BH.

905

Poetry.

906

poetry.

Then Jesus arose, and reboked the winds
And the waves;-giving faith to bis followers'

minds. THE JUBILEE OF THE ROYAL ACA

His voice was soon heard in the sea's angry DEMY OF ARTS, 1819.

deep, Most respectfully inscribed to the President, Ben-Now 'tis sinooth-the air's calm-as an infant Jamin West, Esq. Historical Painter to his asleep: Majesty, George the Third, &c. (By Mrs. Thus the timid disciple who ne'er disbelieves, S. Hughes, Islington.)

In the voyage of life every succour receives, SUCCESSIVE seasons, and revolving suns,

That Omnipotence, Wisdom, and Heavenly

Love, At length bring on the day of Jubilee!

Provide to ensure his reception above. Albion, for ages past in arms renown'd,

F. R. S. Now boasts the rivalship in arts with Rome! Peace reigns, and the Augustan age revives : Minerva, patroness of arts and arms,

TO THE MEMORY OF THE LATE Resumes her tranquil sway. The sacred Nine Assemble round Apollo's throne, and wake

HENRY KIRK WHITE. To barmony divine their silver lyres :

PURE Spirit! thou art now from trouble free, They raise the vocal lay, in concert join, The things which clouded thy young hemiAnd chant the noble acts of George the sphere, Third!

The prospects thou did'st raise, however dear, Britannia, bail! we to thy Sov'reign owe Have past into one gulph-Eternity. The restoration of the Arts :- to him

It is-it wasmit will for ever be; Who patroniz'd, with gen'rous fost'ring care, The friendless sorrow, and there falls no tear ; The talents which adorn this noble dome!* They sigh, but sigh in vain, for none will hear; Where venerable West,

To them, the world is as the mighty sea-
The honour'd father of the British school, A troubled waste :-But thou, pure Spirit, art
Presides with placid brow, and eye benign! Remov'd from earthly selfishness and woo,

Fame soars above exulting, and unfuris And now in songs immortal hast a part;
Her glorious roll of honourable names, Receiving from that fouut, whence blessings
Whose magic touch has made the canvass glow, flow,
And giv'n to Beauty's cheek unfading bloom! More than this earth had ever to impart,
Whose wondrous creative skill transmits And nobler gifts than mortals oould bestow,
The poble acts of British heros down

Bridge-street, Derby.

G. M. In bright succession to posterity; And those who from obdurate marble carve The almost speaking bust, or form divine, Sach as compelld Pygmalion to adore !

EXTRACT, &c. Taste contemplates the rich assemblage, SIR,-Should the following beautiful And Admiration stands in rapture lost! lines, extracted from Beaumont and Tbrice happy is le! Imperial Albion, hail !

Fletcher's Comedy of “ Nice Valour, Cradle of Genius, cherisher of Arts, The seat of Science and of Literature!

and which are said to be the origin and This stately edifice, these classic walls, model of Milton's exquisite Poem,“ Il These storied ceilings, and this lofty dome, Penseroso,be consistent with the naDisplay the royal donor's noble mind! ture of your entertaining work, their Who, lost to sublunary scenes, surveys, insertion will confer a favour on your's With intellectual eye, a diadem Immortal and unfading in the skies !

respectfully, Long may the British artists celebrate

IoTA. . This bright anspicious day of Jubilee !

Liverpool, May 29, 1821.
May Emulation raise their fame as high
As polish'd Greece, and all-accomplish'd Hence, all you vain delights,
Rome!

As short as are the nights
May the Arts flourish to the end of time,

Wherein yoa spend your folly! Protected by a Brunswick on the throne ! There's nought in this life sweet,

If man were wise to see't,

But only melancholy;
IMITATION OF VERSES

Oh! sweetest melancholy !
In the Imperial Magazine, July 1821. Welcome, folded arms, and fixed eyes,
The waves tossed high, and the winds roared A sigh that piercing mortifies,
load,

A look that's fasten'd to the ground,
The lightning flashed from the thunder clond; A tongue chain'd up without a sound!
The bark's frail rigging shook in the blast, Fountain heads, and pathless groves,
And terror the mariner's brow overcast.

Places which pale Passion loves !
The Lord of Creation was sleeping on deck, Moonlight walks, when all the fowls
His disciples were with him, yet dreaded a Are warmly hous’d, save bats and owls !
They cried aloud, “ Ob! Master, awake,

A midnight bell, a parting groan!

These are the sounds we feed upon; Save, save, or we perish, we sink in the Then stretch our bones in a still gloomy vallake.”

ley:

Nothing's so dainty sweet as lovely melan• Soinerset-House.

choly. No. 32.-VOL. III.

3 M

wreck ;

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