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into the immediate presence of my Maker ; of that God who is the fountain of all perfection, and from whose hands, I have received my all, and from whom I have descrved an aggravated condemnation. Such is the subtlety of this insinuating mischief, that I can recollect instances in which I have been proud of having exposed the deformity of pride with success, while perhaps it was only another instance of my degeneracy, to imagine that I had so succeeded! Why then must your complaisance add fuel to a fire, which I sometimes fear will burn up all my grace and my religion? How hard is it to keep Self in selfsubjection : this you have taught me as well as man can teach it, but God alone can make the excellent lesson effectual. I cannot lay a scheme for the honour of my God, and the service of the world, but Self intrudes itself, and that sometimes to such a degree as to make me doubt whether the governing principle be not wrong, and whether many of my most valuable actions and designs be not splendida peccata. Alas, such is your “pious and excellent” friend !-You compliment me on the learning and accuracy of my views. How are you deceived ! I have hardly looked into many of the most excellent treatises of the ancient and modern commentators, and have only dipped into some others so far as to see that there was a great deal that I was not capable of comprehending, at least without a long course of preparatory study! There is hardly a chapter in the Bible which does not puzzle me; nor, in short, any considerable subject of human inquiry in which I do not perceive both my ignorance and my weakness. And this-is your Oracle !

· Were there any thing which could seem a just excuse for my vanity, it would indeed be, that you and some other such excellent persons profess not only to love, but to respect me; but I am persuaded, nay, I certainly know, it is only because a great portion of my ignorance and folly lies hid, otherwise you would all but pity or despise me! And when I consider your humility in admitting me to such an intimate friendship, and in thinking so honourably of me, I see the greater reason to be abashed at the reflection that I have learned no more of that amiable

grace, with so bright an example before me, and in one whom I love so well, that it might be expected that I should imitate him with a peculiar pleasure.

· Let me beg your pity and your prayers ; love me as well as you can! but pray that I may deserve your affection better; yet, whatever other imperfections attend my character, I am, with most sincere tenderness and grateful affection,

• Your Friend and Servant,

· Philip Doppridge.' In a letter to Mrs. Hannah Clarke, occur the following pious remarks:

• We feel a very sensible concern when we have failed in any ex. pression of tenderness and respect to human friends; but is there not an invisible friend, who deserves infinitely better of us both, than we do of each other, whose kindness ever attends upon us, yet whom, of all others, we are most ready to forget! Is not every day, and every moment, reminding us of his affection and care, by the rich variety of

in your

favours which surround us; and still has he not reason to complain that our hearts are estranged from him ? Believe me, madam, when I think of my propensity to forget and offend my God, all the little instances of negligence with which others can charge me, are as nothing ; and I am almost ashamed of that regret, which might otherwise appear reasonable and decent. And tell me freely, am I not opening a wound

heart as well as in my own? I hope and believe that you find a more abiding sense of the Divine presence, and that the principles of holy gratitude and love govern more in your soul than in mine: but yet, is there not some room for complaint? We will not dwell on the question. It is much more important to consider how we may correct an irregularity of temper, which we are not so ignorant as not to perceive, or so stupid as not to lament.

• It is a long time that we have spent in thus blaming ourselves; let us then immediately endeavour to reform, lest our lamentations and acknowledgments serve only to render us so much the more criminal.

I am well aware that this unhappy principle of forgetfulness to God is implanted so deeply in our degenerate hearts, that nothing but the Divine power is able to eradicate it: but, my dearest Clio, let us make the attempt, and let us see how far the Spirit of God will enable us to execute a resolution which he has inspired.

· We both know by experience,-1, by an experience too frequently repeated, the force of love !-and with what energy and rapidity it transports the mind to the dear object on whom it is engaged. Now I do really imagine, that, by the blessing of God on proper attempts, we might in a few days make it as natural, and as habitual to our thoughts, to centre themselves in God and a Redeemer, and in the important hopes of an Eternal Glory, as we ever found it to be with regard to that favourite creature whom our imagination had placed upon the throne of our affections, and with whom we had the agreeable prospect of spending our lives in the most endearing friendship. At least, let us not conclude the contrary, till we have tried the experiment with ardour; and can we say, that we have ever yet tried it? that we have ever maintained the resolution to exert our utmost command over our thoughts, so as to fix them upon divine objects for one single week! I have tried it for a day or two, with encouraging success, but never had the consistency to hold it out for a week !

• This evening, having concluded one quarter of the year, I have devoted part of it to the review of my own temper and conduct ; and I find, that the numberless evils which have surrounded me, may be traced up to this unhappy source, a forgetfulness of God! I have therefore determined, by the Divine assistance, to attempt a reformation, by binding myself to a most resolute opposition against this ingratitude; and I communicate the resolution to you, madam, to engage the assistance of your prayers, and to recommend you to make a like attempt.'

Our readers will judge, how far the publication of even these letters, can be productive of any very important advantage.

Dr. Doddridge was a justly eminent man, whose talents and attainments commanded the respect, while his amiable and catholic spirit secured the warm esteem, of good men of all deno

Can we say

minations. His exemplary discharge of his public duties rendered him a model worthy of imitation. His Lectures and Family Expositor have procured him an extensive celebrity as an accomplished divine and Biblical critic; and his “ Rise and Progress of Religion”, has endeared his memory to thousands by its practical usefulness. In all these respects, his claims to be had in affectionate and grateful remembrance are too well established to be affected by this unworthy publication. It appears that Mr. Stedman had access to these very letters, when he published his selections from the Dr.'s correspondence; but his respect for his friend and for the public alike withheld him from printing any of the domestic letters.' Mr. Humphreys announces his intention to follow up these two volumes with we do not know how many more, transcribed from the remaining parts of the MS. document. We confess that our anticipations of the entertainment or instruction to be derived from them, are very moderate. We feel extremely reluctant to employ language that might seem to border on disparagement; but, threatened as we are with a further publication of the kind, we must be pardoned the observation, that no part of Dr. Doddridge's fame is derived from any peculiar elegance or nervousness of style, any brilliancy of genius, or commanding reach of thought. As a writer, he is not to be compared with Dr. Watts, to say nothing of Baxter and Howe and the theologians of the seventeenth century. Neither his criticisms nor his remarks display much originality, nor is he an expositor who can always be safely followed.

His Family Expositor has been of immense practical utility, in promoting very materially the study of Biblical criti. cism and the spirit of religious inquiry, as well as the profitable reading of the New Testament. But Dr. Doddridge's excessive candour and his educational bias have often led him to adopt criticisms of very doubtful propriety; and speaking for ourselves, we must say, that his judgement as a critic, has not seemed to us on a par with the respectability of his attainments. His lectures are an honourable monument of his literary industry and his liberal and philosophical spirit; although, against his mode of lecturing, there lie very serious objections; and it is a most painful reflection, how large a number of his pupils swerved from that faith which their venerated Tutor held, and taught, and adorned. Yet, his faults were allied to virtues. This excess of caution, while it might lead others to doubt, sprang not from indecision, but from unaffected modesty and humility. His indulgence towards error originated in no coldness of heart towards the truth, but in the tenderness and benignity of his temper. It would be absurd to speak of him as a great man in any usual sense of these words, but he was most emphatically a good man, and one who combined in a happy degree the saivt and the

Christian gentleman. He lived too in an age barren of greatness : and his name serves to cast a ray over a dark and cheerless portion of our ecclesiastical annals.

Dr. Doddridge died at Lisbon, where, till very lately, his simple tomb stood disregarded, and the dilapidations of more than half a century had nearly destroyed it; when the venerable Mr. Taylor, formerly pastor of Carter Lane meeting-house, his last surviving pupil and friend, on learning its state, took measures to have it renewed in a durable and handsome manner. To him, this publication must, we should imagine, be a painful mortification.

Art. V.-1. Memoirs of the Emperor Jahangueir, written by Himself;

and Translated from a Persian Manuscript. By Major David Price, of the Bombay Army ; Member of the Royal Asiatic So

ciety, &c. 4to. pp. 112. London, 1829. 2.- The Travels of Maçarius, Patriarch of Antioch : written by his

Attendant Archdeacon, Paul of Aleppo, in Arabic. Part the First. Anatolia, Romelia, and Moldavia. Translated by F. C. Belfour, A.M. Oxon, LL.D. of the Greek University of Corfu, &c. 4to.

pp. 144. London, 1829. 3.- History of the Afghans : translated from the Persian of Neamet

Ullah. By Bernhard Dorn, Professor of Oriental Literature in the Imperial Russian University of Kharkov. Part I. 4to, pp.

184. London, 1829. IN our Number for June last, we noticed the first Number of

this valuable series of Translations, for which the literary world are indebted to the Oriental Translation Committee. A brief account of the above curious works will, we presume, be not unacceptable to our readers.

Literary talent seems to have been an hereditary gift in the illustrious house of Timour. Timour himself, Baber, Jehanguire, and his unfortunate grandson Dara, all rank among imperial authors; and Akbar, the father of Jehanguire, was not less distinguished as the munificent patron of learning. Some portions of this auto-biographical memoir have already been laid before the public, by Mr. Anderson, in the Asiatic Miscellany; and Maurice, in his History of Hindostan, refers to a translation of the Tooezk Jehangery, by Gladwin. To the latter, we are surprised that Major Price makes no reference, which he would have done, had he been aware of its existence. These Memoirs will hardly be expected to possess the intrinsic value and interest of Sultan Baber's, so admirably edited by Mr. Erskine. Jehanguire, though a man of talents, was of an order of character very inferior to his accomplished ancestor; and his composition exhibits much more of the Oriental style of magniloquent em

bellishment. After the usual pious preface, a Mohammedan doxology, the Emperor states, that, for a memorial of sundry evento incidental to himself, he has undertaken to describe a small por: tion, in order that some traces thereof may be preserved on the records of time. He begins the narrative at his own accession to the throne of his wishes,' on the forenoon of the 8th of the latter month of Jummaudy, A.H. 1014, (Oct. 10, 1605), at the age of thirty-six.

Let it not produce a smile, that I should have set my heart on the delusions of this world. Am I greater than Solomon, who placed his pillow upon the winds ? As at the very instant that I seated myself on the throne, the sun rose from the horizon, I accepted this as the omen of victory, and as indicating a reign of unvarying prosperity. Hence I assumed the titles of Jahangueir Padshah, and Jahangueir Shah; the world-subduing emperor, the world-subduing king.'

The name which he had received in infancy, was Mahommed Selim, after a holy dervish of that name. And peradventure, ' says the Emperor,

I might have been contented to the last with the title of Sultan Seleim: but, to place myself on a par with the monarchs of the Turkish empire (Roum), and considering that universal conquest is the peculiar vocation of sovereign princes, I thought it incumbent on me to assume at my succession that of Jahangueir Padshah, as the title which best suited my character: and I trust, with the aid of a gracious Providence, with length of life, and a favouring star, that I shall so acquit myself as to justify the appellation.'

These self-pleasing anticipations were to be very inadequately realized. But we pass on to the description of the ceremonies which followed his Majesty's coronation.

• Having thus seated myself on the throne of my expectations and wishes, I caused also the imperial crown, which my father had caused to be made after the manner of that which was worn by the great kings of Persia, to be brought before me, and then, in the presence of the whole assembled Ameirs, having placed it on my brouys, as an omen auspicious to the stability and happiness of my reign, kept it there for the space of a full astronomical hour. On each of the twelve points of this crown was a single diamond, of the value of one lak of ashrefies of five mithkals; the whole purchased by my father with the resources of his own government, not from any thing accruing to him by inheritance from his predecessors. At the point in the centre of the top part of the crown, was a single pearl of four mithkals, of the value of one lak of ashreties ; and in different parts of the same were set altogether two hundred rubies, of one mithkal each, and each of the value of six thousand rupees *.

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Altogether, this superb symbol of supreme power, (calculating the ashrefy at fifteen rupees,) may be valued at £2,070,000 sterling

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