SHORTLY after the death of Professor S. Lee, over
forty years ago, a suggestion was made that some record of his
remarkable talents and career, in a more extensive and lasting form than
mere newspaper articles could supply, should be given to the public. He
had, however, left no diaries or memoranda, nor yet copies of his large
literary correspondence, and the idea was abandoned. A year or two ago I
was passing through Shrewsbury, and, visiting the museum, saw there,
amongst other portraits, a large oil-painting of my father. Attached to
the picture was a card, with the statement that he had been Professor of
Hebrew at Oxford! Finding such inadequate knowledge of him within
eight miles of his native place, it occurred to me that he could
scarcely be known even by name to many of the present generation, to
whom the story of his life might be a stimulus, and an encouragement to
make the most of their far greater opportunities for the acquirement of
knowledge. On my return home I looked over the few papers and letters I
had in my possession, also the prefaces to some of his translations and
other works, all of which I imagine are now out of print, and made
extracts from them of passages bearing upon his Oriental studies, and
the religious and other topics of the day, many of which are of abiding
interest.
With the lapse of time all those who were, strictly
speaking, his contemporaries, have passed away, and thus many facts and
impressions which might have illustrated this sketch are now lost to us.
It will appear from the above that this short and imperfect record is,
in the main, an autobiography.
Amongst my father's works, noticed particularly in
this memoir, I have made no mention of the Lexicon (Hebrew, Chaldee and
English) which was perhaps one of the most esteemed and useful of them
all.
The chapter on the 'Travels of Ibn Batuta,' although
one of his earlier translations, has been placed near the end, partly
because it might prove of less interest to the general reader, partly
because the list of authorities quoted would have interfered with the
course of the narrative. The following letter may fitly close this
Preface:--
'DEAR Miss LEE,--I heartily wish I could be of more
service to you in your contemplated enterprise than your letter seems to
intimate, as I had a great respect for your worthy father, though by no
means intimately acquainted with him, and 'tis sixty years since! I, had
two Cambridge acquaintances who passed under your father's hands who
could have borne far higher estimony to his capability and value as at
teacher than myself--Arthur Dawson of Christ's College, and Edward
Harold Browne of Emmanuel (afterwards Bishop of Winchester), both of
whom became Hebrew Scholars of the University of Cambridge. But though a
mere sciolist in that language myself, I had learned to appreciate and
honour what was perhaps not so generally known by the public at large as
by his contemporaries at College--the remarkable manner in which, from
his earliest days, he had persisted, in spite of most adverse
circumstances, in the acquisition of knowledge of the most valuable
description--that of the original language of the Old Testament
Scriptures, and of other cognate tongues bearing upon its elucidation
--and in imparting that knowledge to others. But this is not all
of which I have a vivid recollection ; for added to it was the
faithfulness with which he adhered to "the truth as it is in Jesus,"
never, by the grace of God, having been led away by those
"will-o'-the-wisps" by which many allowed themselves to be distracted,
some even in those early days of heresy, and (alas!) many more later.
'Your father was fortunate in his surroundings. I
refer to the atmosphere and companionship that he enjoyed when at
Queen's College. I myself, as a much younger man, feel very thankful for
the helps that I have been privileged to have in the acquaintance of
such men as Farish Tacy, Francis Cunningham and others, long gone to
their rest and reward. They formed a galaxy of holy and simple-minded
men, though varying much in their respective talents and the application
of them ; and it is a great pleasure to me, though I fear of little
value to you, to bear my humble testimony to your father's worth. I
think I see his portly frame now after the lapse of more than sixty
years, and I trust that there is in reserve for all who "hold the
truth," a happy recognition as well as re-union in the
everlasting mansions!--I remain, yours sincerely,--
LOUIS A. NORGATE.'
A. M. LEE.
'The autobiographical passages in
the writings of eminent men are those which are always seized on with
avidity.'--H. REED.
SAMUEL LEE was born May 14th, 1783, He was the
youngest of a family of six brothers and five sisters living at Longnor,
about eight miles from Shrewsbury. Of these, he and a brother and sister
were the children of a second marriage, and much younger than the rest
His brother's artistic talents would have made him distinguished as a
painter or sculptor had he possessed the same perseverance and
steadiness of principle which characterised his brother Samuel. Some
letters addressed to him by the latter are still extant, and are full of
affectionate Christian counsel.
|2 The following letter, written by Samuel Lee, contains all that is
known of his early years. It was written in 1813, when he was master of
Bowdler's School, Shrewsbury.
Mr SAMUEL LEE to JONATHAN SCOTT, Esq.
SAMUEL LEE.
An incident is told of him when an apprentice to his
half-brother, Mr J. Lee. The workshops were at a field's distance from
the Severn, which at times overflowed and reached the shops. On one
occasion Samuel Lee was so absorbed in his books that he was sitting
with his legs under water till the men came and took him away.
SHREWSBURY GRAMMAR SCHOOL, NOW THE FREE LIBRARY AND
MUSEUM.
From a Drawing by P. Browne.
The Dr Jonathan Scott to whom this letter was
addressed, the translator of 'The Arabian Nights,' had been secretary to
Hastings in India, and Oriental Professor to the Royal Military and East
India Colleges. He was the first person my father had met with able to
enter into and sympathise with his zeal for acquiring Oriental
languages.
The obituary notice of my father in the C. M. S.
'Intelligencer' for March 1853 gives such a full and interesting account
of his going to Cambridge, and subsequent labours there, that I have
availed myself of the Society's permission to insert some extracts from
it in the following chapter.
|10
CHAPTER II
STUDENT--PROFESSOR--DIVINE
'ASTONISHED at Mr Lee's acquisitions, and finding him
possessed of almost unexampled facilities for the acquirement of
languages, Dr Scott put into his hand some books, through the assistance
of which he made himself acquainted with the Arabic, Persian and
Hindustani languages.
'The loan of these books, and some instruction in
pronunciation, included all that Mr Lee received of external aid ; his
own mind furnished every other resource. And such was his progress in
these hitherto untrodden paths, that, in the course of a few months, he
was not only able to read and translate from any Arabic or Persian
manuscript, but to compose in these languages. To his friend and patron,
Dr Scott, Mr Lee sent Arabic and Persian translations of several
Oriental apologues, taken from Dr Johnson's "Rambler," and
|11 also Addison's "Vision of Mirza" in the "Spectator," which
translations, in the opinion of Dr Scott, were "wonderfully well done."
'From the knowledge which Mr Lee had obtained of the
Oriental languages through his acquaintance with Dr Scott, he was
introduced into a few private houses, as instructor in Persic and
Hindustani to the sons of gentlemen who were expecting appointments
either in the civil or military department of the Honourable East India
Company's service. This engagement, the superintendence of his own
school, and an occasional attendance on two other seminaries as teacher
of arithmetic, constituted his employment during his residence at
Shrewsbury ; and, from the proficiency made by his pupils, it may be
fairly inferred that his talent of conveying knowledge to others
corresponded with the facility with which he made his personal
acquisitions.
'But the period was at hand in which, through the
ordering of an overruling Providence, Mr Lee was to be transplanted to a
region more congenial to his natural feelings and the bent of his
genius. His acquaintance with Dr Scott, which knew no interruption, was
soon matured into a cordial friendship, and this, in conjunction with
his constantly accumulating attainments, led to the rapid
|12 advancement by which his subsequent career was distinguished. Dr
Scott introduced Mr Lee to the notice of Dr Claudius Buchanan, who had
lately returned from India, and was deeply interested in all the
operations of the Church Missionary Society, especially in the Oriental
department.'
It was owing to the efforts of these kind and valued
friends that my father was enabled to enter Queen's College, Cambridge,
at the close of 1813. Dr Buchanan was at that time residing at
Cambridge, and he was requested to select the college at which Mr Lee
should be entered. A letter in the published life of Dr Buchanan thus
notices the fact:--
'QUEEN'S COLLEGE, Jan. 13, 1814.
'I consulted the College to-day concerning the
proposed admission of Mr Lee, the Shrewsbury linguist. It was agreed
to admit him to Queen's.'
The following notice occurs in the 'Shrewsbury
Chronicle,' Jan. 26, 1814:--'Mr Samuel Lee, late of this town, now of
Queen's College, Cambridge, was last week examined by Dr Buchanan in the
Latin, Greek, Hebrew, Syriac
|13 and Hindustani languages, and his skill and proficiency drew
forth the applause of every scholar, as well as of his immediate patrons
and friends, among whom are many truly learned and illustrious men. Mr
Lee is, perhaps, the only person who at either University read in the
three latter languages on his entrance as a student.'
He commenced residence soon after this date. His
contemporaries well remember the striking simplicity and unassuming
manners of their new associate. He diligently pursued the classical and
mathematical studies which were prescribed in the College course, and
regularly attended the lectures. But his chief attention was still
devoted to Oriental languages; and in classics and mathematics he did
not obtain the first place, even in the limited competition of the
College examinations.
During the first year of his residence at College, Mr
Lee translated into Arabic and Persian a small tract, entitled 'The Way
of Truth and Life,' of which the Persian edition was, three years
afterwards, stereotyped, and copies were furnished to the missionaries
of the Edinburgh Missionary Society at Astrakhan,
|14 who found it serviceable in their labours. In February 1815 Dr
Claudius Buchanan died, and a difficulty arose respecting the completion
of the Syriac New Testament, which he was engaged in carrying through
the press. This work Mr Lee undertook on behalf of the British and
Foreign Bible Society.
'It became necessary that he should begin the work
de novo; and having collated several Syriac manuscripts for the
purpose, it appeared in 1816. The following mention is made of Mr Lee's
literary labours in the seventeenth report of this Society:--"The
completion of the edition of the Syriac New Testament has been executed
in a manner so honourable to himself as a scholar, that the Court of
Directors of the East India Company was pleased to present him with one
hundred guineas in testimony of its approbation." . . . "Mr Lee has
proposed to enhance to the Syriac churches the value of this gift of the
New Testament, by furnishing them with an edition of the Old Testament,
chiefly by the aid of the celebrated Travancore Manuscript of Dr
Buchanan." . . . "As the real history of these churches is imperfectly
known, the Committee have requested
|15 Mr Lee to compile a brief narrative of the principal events
which have occurred in that history. They were desirous of thus making
known the sufferings and exigencies of that persecuted people."
'"This task Mr Lee has very ably executed. He will be
found in his narrative to have arranged in lucid order the chief facts
which are supplied by Geddes, La Croze, and Asseman; and to have
accompanied them by remarks well suited to excite interest in behalf of
these oppressed Christians."
'"Besides these works, Mr Lee is editing the Old and
New Testament in the Malay language, printed in Roman characters, of
which tongue he made himself master for the purpose of rendering this
service; and he is also carrying through the press an edition of 'Martyn's
Hindustani New Testament,' and the 'Book of Genesis' in the same tongue,
translated by Mirza Fitrut, and revised from the Hebrew by the lamented
Martyn, the manuscript copy of which book was kindly presented to the
Society by one of its friends from India."'
The publication of the 'Syriac New Testament' raised
the reputation of Mr Lee abroad as well as
|16 at home. The University of Halle, in Saxony, accordingly
presented him with the degree of D.D., through the hands of Dr Gesenius,
the Hebrew professor of that University. The Syriac Old Testament was
not completed till the year 1823, when four thousand copies in quarto
were issued.
'The compiler of these notices well recollects the
fact alluded to in the foregoing extracts--Mr Lee's acquisition of the
Malay language. It was accomplished in the College Christmas vacation of
about two months ; and upon expressing to him his astonishment at the
facility with which he acquired new languages, and the fidelity of his
memory in retaining a perfect and distinct knowledge of each, Mr Lee
made the remark that the acquisition of languages was to him as easy and
certain a process as the study of Newton's "Principia" appeared to be to
his fellow-student; that in all languages there were certain links and
dependencies which, when once understood, fixed the language in the mind
; and that afterwards the copia verborum might be acquired at
your leisure. In the October term of 1817 Mr Lee took the degree of
B.A., and was soon afterwards admitted to Holy Orders as curate of
Chesterton, near Cambridge. Several of his
|17 college friends went over to hear his first sermon; and one at
least retains a lively recollection of the fervour and simplicity with
which he discoursed upon the text, "But now they desire a better
country, that is, an heavenly; wherefore God is not ashamed to be called
their God; for He hath prepared for them a city." (Hebrew xi. 16.) This
sermon afforded a lively proof, if one had been needed, that Mr Lee's
great advancement and rising reputation had not kindled the flame of
ambition in his mind, nor corrupted it from "the simplicity that is in
Christ." The annual record of his literary labours, presented in the
eighteenth report of the Society, introduces a new language to our
notice. "The attention of the Committee has been called to the Ethiopic
Scriptures. A manuscript copy, in high preservation, of the first eight
books of the Old Testament in Ethiopic having come, by purchase at a
moderate price, into the hands of the Committee, the hope was again
awakened which, had before been entertained but often disappointed, of
communicating to Abyssinia the gift of the Scriptures."
'Mr Lee at once prepared himself to edit the
manuscript, while the British and Foreign Bible Society took measures to
print it.' 'Of how great
|18 importance to Abyssinia the gift of the Scriptures would be
likely, with the blessing of God, to become a judgment may be formed
from a "Brief History of the Church of Abyssinia," which the Reverend
Samuel Lee has compiled from the best authorities, at the request of the
Committee. Mr Lee has executed this task with the ability with which he
compiled the "Brief History of the Syrian Churches in the South of
India."'
He was also at this time employed, with the aid of a
learned Persian, in preparing for the press an edition of the Old
Testament in Persian, to accompany 'Martyn's New Testament' ; and he was
associated with Professor Macbride, of Oxford, in preparing a correct
and acceptable version of the Bible in Arabic. The two latter
undertakings were to be at the expense of the British and Foreign Bible
Society. Within the same year he also carried through the press a
compendium of the Liturgy in Hindustani, prepared by Mr, afterwards
Bishop, Corrie, and printed at the expense of the Prayer Book and Homily
Society. 'It will appear from this statement,' the report observes, 'how
entirely Mr Lee's time had been occupied.'
|19
The Syriac and Arabic Bibles, together with his
ministerial duties, occupied the attention of Mr Lee during the year
1818.
The commencement of the next year introduces a new
era of his life. The Arabic professorship at Cambridge became vacant by
the resignation of Mr Palmer. His friends proposed that he should become
a candidate; but as it was necessary that he should have an M.A. degree,
the first step was to procure a royal mandate for conferring that degree
upon him before the statutable time had been completed. For this
purpose, the consent of a majority of heads of houses, and a vote of the
Senate, were required. Mr Lee's modesty and retired habits had made him
little known in the University. He was opposed also by a gentleman
already of the degree of M. A., who had been many years in India, and
was an accomplished Oriental scholar. Under these circumstances, a paper
was printed and circulated among the members of the Senate, simply
giving a list of the various Oriental works which he had edited, and a
few testimonials from well-known Oriental scholars. Amongst them was the
testimony of four native Persian gentlemen at that time residing in
London, who testified
|20 to his thorough acquaintance with the idiom and pronunciation,
as well as with the grammar of that language, in the following emphatic
terms :-- 'Upon the whole, this being the entire persuasion of your
servant, and in like manner the belief of all his companions, who have
spoken with the above-mentioned Mr Lee, both in Persic and Arabic, that,
whether as regards pronunciation, or reading, or writing, he is learned
and perfect.' The claims of Mr Lee upon the vacant chair, and his
pre-eminent learning, were recognised by all parties. The petition to
the Crown for a royal mandate was triumphantly carried through the
Senate. The Government used every effort to expedite the business, so
that Mr Lee obtained his degree just in time for the election. The
election is vested in the heads of houses, and Mr Lee announced his
success to the Secretary of the Church Missionary Society in the
following letter :--
To the Reverend JOSIAH PRATT.
'QUEEN'S COLLEGE,
'March 11, 1819.
'MY DEAR SIR,--I have now the happiness of
announcing to you my complete success in
|21 being elected to the Arabic professorship. The candidates had
all withdrawn except Mr Keene of Haileybury and myself. The numbers, I
understand, were nine to four, so that my majority was great. But had
it been necessary, I should have had a few more votes, Now let me pay
the tribute due to Him who governs "all things after the counsel of
His own will" My prayer and hope is, that this and every other
dispensation of His providence may at length promote His glory, and
the good of His church. I hope in this to be joined by many a warm and
devoted heart; and also that some pious breathings may be put up for
me, that I may not be led into temptation but delivered from evil.
'My kindest regards to all friends--Mrs Pratt and
family, Mr Bickersteth and family, etc. I hope soon to see you in
town, when I will tell you particulars. Please to excuse haste.--I am,
my dear sir, yours very affectionately,
'SAMUEL LEE.'
The elevation of Mr Lee to an University
professorship naturally closed his official connection with the Church
Missionary Society.
|22
His labours were never intermitted, but they
gradually became of a more general character, and a large share of them
was engrossed by academical duties.
He delighted whenever he had the opportunity of
giving instruction to any students or missionaries of the Society in the
Oriental languages. This he continued to do even to the last year of his
life. One of the alumni of Cambridge would scarcely reach his mission in
West Africa before he would hear of the death of the venerable friend
who encouraged and helped him in the study of Arabic. Such pupils will
bear witness that the learned professor omitted no opportunity of
inculcating spiritual truth, or ever failed to respond to the motives
which carry a missionary into a far country. One of his earliest letters
lies before us, in which he thus speaks of the advice which he had just
given to a student of the Society under his instruction : -- 'Private
prayer is the marrow of religion. It is that which makes the soul
"delight itself in fatness"; but for literary men it appears to me to be
almost the "one thing needful." '
The literary works which he undertook in
|23furtherance of the Society's objects after his election to his
professorship were the compilation of a New Zealand Grammar and
Vocabulary, in which he fixed the orthography upon a system which has
proved eminently successful. This work was accomplished mainly by
availing himself of the assistance of two New Zealand chiefs, Hongi and
Waikato, who resided near him at Cambridge for several months in the
year 1820. In 1824 he also edited the controversial tracts on
Christianity and Mahommedanism by Henry Martyn, being the substance of
his public disputations at Shiraz with learned Mahommedans.
Among works of a general kind may be noticed a Hebrew
Grammar first published in 1827 (of which a second edition appeared in
1832, and a third in 1841), and a Hebrew and English Dictionary in 1840;
also an edition of Sir William Jones's 'Persian Grammar' in 1828, which
nearly deserves the title of a new work ; 'The Travels of Ibn-Batuta,'
translated from the Arabic (1833) ; and the Syriac version of 'Eusebius
on the Theophania,' from a recently-discovered MS., 1840; together with
a translation of the same in 1843. He published also
|24 a volume of 'Sermons and Dissertations,' as well as several
controversial tracts and single discourses.
In the year 1831 Professor Lee was removed from the
Arabic Professorship to the Regius Professorship of Hebrew. As this
professor enjoys certain privileges at Trinity College, he migrated from
Queen's to that Society. In the same year he was presented by the Crown
to a stall in Bristol Cathedral, through which he obtained the Vicarage
of Banwell, Somersetshire, which he afterwards exchanged for the Rectory
of Barley, in Hertfordshire, on the borders of Cambridgeshire.
The following testimony from one of his pupils,
afterwards well known as Bishop Gobat of Jerusalem, will show with what
grateful affection he was remembered by those to whom he so gladly
imparted instruction.
'JERUSALEM, Feby. 13th, 1874.
'DEAR MADAM,--I cannot express the delight which a
letter from the daughter of my dear teacher and almost parental friend
the late Dr S. Lee, has given me.
|25
TRINITY COLLEGE, CAMBRIDGE. PROFESSOR LEE'S ROOMS,
OVER THE LAMP.
From a photograph by Mr. Hunt,Cambridge.
'It is forty-nine years since I had the privilege
of being taught by him Hebrew, Arabic, and Ethiopic, but his memory is
still as fresh in my mind as if it had been last year, and is ever
refreshed when I read the Prophet Hosea, and other portions of the
Holy Scriptures, as well as, occasionally, the Koran in Arabic, and
the Psalms in Ethiopic, which I then read with him.'
In reference to the translation of the Bible into the
Malay language, my father wrote some years later:--'I superintended an
edition of the Syriac Testament for the use of the Syrian churches in
Malabar, which was printed at the expense of the Bible Society, and
published in 1816. The Metropolitan of the church of Malabar, in a
letter dated December 3, 1821, to two distinguished noblemen in this
country, says,--"With respect to the books of the New Testament which
you sent to us, we have divided and given them to the churches which are
in Malabar, and with great joy does every man present his prayer to God
for you." Since these New Testaments have been sent to Malabar, I have
had the good fortune to complete
|26 a large impression of the Old for the same church, and I have
some hopes that I shall be able to do a similar work for the churches in
Abyssinia.'
The following letter from Lord Teignmouth refers to
his candidature for the Arabic Professorship :--
'PORTMAN SQUARE, Feb. 18, 1819.
MY DEAR SIR,--I wrote to you yesterday, and hope
you received my letter. Happy shall I be if my testimonial should be
of use in promoting the object of your wishes, although it cannot add
to your merit. God has done much for you, and I hope will do much
through you; to Him be the praise.
'The object of this letter is to inform you that
the Most Reverend Dr Giarve, Archbishop of Jerusalem, is now in
London, and I hope your time and pursuits will allow you to see him,
and appreciate his character and talents. He visited me this morning,
and is a simple, unaffected man, more like a monk than an archbishop.
He writes Arabic and Syriac, and talks in Italian, so that I had an
interpreter. I have ordered a copy of your Syriac Testament to be sent
to
|27 him; he wants the whole Bible for his Syrians; but, if I
understand him, it is the Arabic Bible in Syriac characters, for
Arabic is the vernacular language in and about Jerusalem.--Your very
sincere
TEIGNMOUTH.'
In the life of the first Lord Teignmouth a notice of
Professor Lee occurs, from which an extract is given:--'Among the young
students whose ardour in Oriental pursuits he had befriended or
encouraged, and amongst whom he had distributed nearly the whole of a
considerable collection of Oriental books he had brought from India, was
one, in the removal of whose difficulties, whilst laying the foundation
of his extensive acquirements, Lord Teignmouth had felt a deep interest
-- Mr Samuel Lee, now Regius Professor of Arabic in the University of
Cambridge. . . .'
'It was some time after Mr Lee had quitted Shropshire
that Lord Teignmouth, having heard from his relations in that county of
the circumstances of his history, formed an acquaintance with him, and
derived from his intercourse with this remarkable scholar not only the
gratification which his
|28 communicativeness, amiable qualities and piety afforded, but
also the delight of interweaving the studies of his youth with the
important pursuits to which he dedicated his declining years.'
|29
CHAPTER III
HEBREW GRAMMAR
DR LEE published his first edition of 'A Grammar of
the Hebrew Language, comprised as a Series of Lectures' . . . 'designed
for the use of students in the universities,' in 1827, and in 1841 a
third edition 'enriched with much original matter.' He says, in the
preface to the former edition :-- 'Everyone knows that, since the times
of Elias Levita, various have been the efforts to abridge the labour of
acquiring the Hebrew language. Some have reduced the grammar to one
sheet or page, and the lexicon to but little more, persuading their
readers that, as the Hebrew is the most ancient, so it is the most
simple of all languages, and that men cannot look with too much
suspicion on those attempts to make it complex and difficult, which were
first set up by the Rabbins, and afterwards adopted by their equally
blind advocates, the
|30 grammarians, who have followed them. But if we allow that this
language is the most ancient and simple, still the question will remain
as to what this abbreviating and plausible system has hitherto done. Has
it, it may be asked, supplied us with principles on which we can rely ?
or, by diffusing an overpowering light over the sacred text, been
sufficient to bear down all opposition, or even to satisfy one candid
inquirer that he is a jot wiser on these subjects than his pious
forefathers were ? In most instances, I think, it must be granted that
our light has gradually become less, that the scope of the context has
appeared less obvious, while the liability to mistake has been increased
in an amazing degree. In others, the discovery and exhibition of amusing
and splendid theories has, perhaps, tended more to bring both religion
and philosophy into disrepute than anything else could possibly do.
Hence it is probable that the study of the original Scriptures has, for
the last century or more, been daily on the wane in this country, and
our knowledge of divinity has not made that progress which might
otherwise have been reasonably expected it would. . . .
'The Rabbinical system of vowels and accents has been
adopted (in these lectures) as that which is the
|31 most likely to promote a sound and accurate knowledge of the
Hebrew Scriptures ; not, indeed, with a view of ascribing to it anything
like a Divine origin or authority, but because it seems certain that
among the various human systems hitherto proposed for the purpose of
assisting the learner, this is incomparably the best. . . .
'Although the Rabbinical system is infinitely
superior to those proposed by Masclef, Hutchinson and others, yet it
must be confessed that this also has its defects ; not to insist upon
the consideration that it appears to Se advanced but little farther than
a state of infancy. . . . Hence the great desideratum appeared to be the
construction of grammars which should at once combine the labours of the
Rabbins with a system of analysis delineating the principles upon which
the language is founded, in such a manner as to form the judgment and to
interest the understanding; to detail the rules, indeed, but, at the
same time, to ascertain the principles upon which they are founded, so
as to satisfy the scruples and to ensure the confidence of the learner.
'Towards arriving at this point, Alting seems to be
the first who did anything considerable. After him, Albert Schultens,
Schröder and Storr
|32 have, perhaps, been the most successful writers. Dr Gesenius,
the present Professor of Hebrew at Halle, certainly ranks next. . . . Dr
Gesenius is closely followed by Professor Stewart of Andover, in
America, in the very excellent Hebrew Grammar which he has published,
and which was printed at Andover for the second time in 1823. . . . As I
have occasionally cited the Arabic grammarians, the question might be
asked--to what extent the cultivation of this language and of its sister
dialects should be carried, in order to enable the student to become
well acquainted with the Hebrew? I answer, as the Hebrew language has
now ceased to be spoken in its purity upwards of two thousand years, and
as these dialects still retain a very considerable portion of its words,
and are manifestly regulated by the same grammatical laws, generally
speaking, he who is the best acquainted with these dialects is by far
the most likely person to be a successful commentator on the Hebrew
Scriptures. On the versions of the Septuagint and Vulgate, entire
reliance cannot be placed ; and the same may be said of all the Oriental
ones. To these versions, indeed, we are very greatly indebted on several
accounts; there are, nevertheless, so many
|33 marks of human infirmity discoverable within them, that it is
certainly incumbent on everyone who is anxious to see the beauties, and
to feel the force of the Holy Scriptures in all their bearings, to add
to these helps others which Providence has placed within his power, and
thus to further the progress, and to advance the clearness of that light
which alone can be said to shine to the perfect day. In this point of
view, therefore, we are greatly indebted to the Rabbins, who were the
first to go to the language of Ishmael for that assistance which
circumstances had taken out of their own hands, and thence to transmit
it to us. ... The names of Pococke, Castell, De Dieu, Schultens,
Schröder and others will ever be revered by those who appreciate the
Holy Scriptures. . . . It is true no new doctrines are to be expected;
those which are the most important are to be found in the very worst
translation. But, then, their clearness may have been obscured, and
their force diminished. . . . Difficulties, apparent discrepancies and
obscure passages may yet remain, which it could not but be advantageous
to the cause of Christianity should be removed. Besides, the general
endeavour to translate the Scriptures for the use
|34of missionaries makes it doubly binding that we should endeavour
to give nothing to the world which is not, as nearly as human industry
can make it, the unadulterated Word of God. And for these ends, I
believe, we have sufficient helps within the compass of our command. . .
.
'It has long appeared to me that the short grammars
with which our market abounds have produced the most lamentable effects
among learners. . . . While, on the other hand, many who might in the
end have become good scholars have been alarmed at the sight of a large
grammar to such a degree as to give up everything at once in despair. It
has been my endeavour to provide for both these cases. To learn the
grammar by one continued effort, without an application to the text of
Scripture, will be tedious and unprofitable. The rules will appear
difficult to retain, the reasons on which they are founded obscure and
uninteresting, and both will, therefore, soon be forgotten. On the other
hand, the text of Scripture, without recurring to the grammar, will
appear equally perplexing, dark and indefinite; but when both are
wrought up together the mind will gradually rise to the subject, so that
scarce an hour will pass in which
|35 some new accession of knowledge will not be realised. In this
stage, however, he will stand in need of constant advice to sobriety, to
be jealous of the discoveries now made, and exceedingly sparing in
making public the new lights he may have the good fortune to elicit.
These, indeed, he may register for future inspection-- and this would be
an excellent plan--but let him be content to wait for a maturity which,
he may rest assured, however calm his judgment or brilliant his talents
may be, he will stand in need of.'
Again, later on, he says:--'An experience of some
years has convinced me that the criticism of the Hebrew Bible is not to
be mastered in a few lessons, whatever some pretenders may affirm to the
contrary. Its language, indeed, is not inferior either in regularity,
ease, elegance, strength or extent, to many others which are cultivated
among us with the greatest ardour; while its history, doctrines,
prophetical declarations and morals are as much superior to anything to
be found in them as light is to darkness, or as the glories of heaven
are to the poor and perishing enjoyments of this state of things. Still,
it must be confessed, much time,
|36thought and diligent inquiry are indispensable to its right
understanding, especially in those parts which are the most interesting
and of the greatest practical moment. To study its language . . . has
appeared to me to promise the best means, both of thoroughly imbuing the
mind with a real knowledge of it and of keeping up that interest in the
meantime, which is absolutely necessary to its acquirement.
'It is not my intention to infer, or to have it
believed, that I have now at length discovered something from which none
should in any case presume to dissent. By no means. My only wish is to
recommend investigation, and this on grounds the most liberal and
extended ; and thus to obtain that additional light and knowledge on the
contents of the inspired Scriptures of the Old Testament, of which I
think everyone mustconfess we stand in need. I will only say, that if
indeed I have been fortunate enough to have advanced, in any degree, a
mode of inquiry in the more elementary parts of the Hebrew language
likely to render good service in this respect, I shall have ample reason
to be most thankful to Him who is the giver of every good and perfect
gift. I will only add,
|37the advancement of Divine truth, and of the honour of Him to whom
we owe it, has been my sole motive in so far venturing to differ from
others who have preceded me in this line of literature.'
Now that we have for some years had the Revised
Version of the Bible, it may not be uninteresting to have my father's
opinion on the subject, in the year 1822.
'If it be allowed that certain parts of the
Authorised Version are now incorrect, is there not a probability that
these would, in another revision, be improved ? If, then, there is a
probability of improvement, are we to be restrained from making it
because some other dangers stare us in the face ? Are we to merge what
we know to be the truth because, forsooth, there is a question of
expediency presenting difficulties and dangers? For my own part, I
believe every proposal for building an infirmary, a bridge, or a charity
school has ever been attended with difficulties and dangers equally
great. It has been said that no theological advantage would be gained by
such revision. Had this argument been thought good in the days of
Jerome, I do not see where could have been the necessity of
|38his making a new version from the Hebrew, when the old
translation from the Septuagint contained every religious truth as far
as it could be gathered from the Old Testament. Nor again can I see why
the Authorised Version was itself made ; for I suppose no one will
contend that the former Bibles did not exhibit religious truth. But I
may be allowed to add, that if by a revision no religious truth be
likely to suffer, but many passages, which are now obscure or
unintelligible, be made plain and clear, I believe the dangers, whatever
they may be, will be diminished, as we shall confessedly lose nothing,
but probably, and I will say certainly, gain much. I agree, too, that
the Bible is not intended to teach verbal criticism, but I do contend
that the translation, if it be allowed to carry the name of the "Word of
God," should be correct; and if it be intended to edify the people, it
should be made intelligible, which, in many instances, it now is not.
'Had I leisure sufficient for the task, I should have
no hesitation in attempting to make out a list of passages in the
Authorised Version which I believe stand in need of correction; and to
point out, as far as I may be able, how such
|39corrections should be made; but I should never think of
submitting to such a task upon the hope that critics would be unanimous
in adopting them, because I know such concurrence is not to be expected,
either in this or anything else. The most important question that
appears to me as proper to be proposed with respect to such an
undertaking is, whether there is among us at this day a sufficient
quantity of Hebrew learning to justify the hope of success. And on this
point, I am sorry to say, I have considerable doubt'
Letter from the Reverend W. PAUL to Dr LEE on his
'Hebrew Grammar.'
'MANSE OF BANCHORY, DEVENICK,
'BY ABERDEEN.
'REVEREND SIR, -- Having acquired a taste for the
study of Hebrew literature, and a great proportion of the knowledge of
it which I possess from your works, I have much pleasure in
acknowledging my great obligations to you, and in expressing my
anxious desire that you may long be spared in health and strength to
enjoy the distinguished reputation which you have so justly earned by
your literary labours. My long
|40 acquaintance with your works has created on my part a sort of
imaginary intimacy with you, and a real feeling of gratitude, which I
trust you will not repudiate, and I feel assured that you will not
discourage the pursuit of studies, a taste for which you yourself have
been instrumental in creating. Not very long after commencing the
study of Hebrew, which I have learned without any instructors, I
fortunately had your grammar put into my hands, which threw a light
upon the whole subject which I have failed to discover in any other,
although I have perused all those of any note which have lately
appeared in this country. I assure you I have too high a respect for
you to attempt to flatter you, and that I am expressing the real
sentiments of my mind when I say that it is without exception the best
grammar I have ever seen in any language, and that my wonder is that
any other has got a footing in our universities and schools. I can
only account for this from the low standard still possessed by those
who teach the Hebrew language. Little progress can be expected in the
study so long as a preference is given to grammars stored with facts
but destitute of principles, and so long as teachers are more
|41desirous to load the memories than to exercise the judgments of
their pupils. I am satisfied, from what I have experienced as an
examinator in Hebrew in the Presbytery of Aberdeen, that this mode of
teaching it makes it to many little better than labour and sorrow, and
tends more than anything else to disgust the student with the language
altogether.
'Your system of syllabication is most important as
the groundwork upon which the changes of the vowels depend ; and the
principles of contraction of vowels and consonants which you were the
first to introduce are of great consequence in showing how every
defective word has been changed from its triliteral form, as
exhibiting the uniformity of the laws under which these contractions
take place, and as thereby enabling the student to perceive the
grounds upon which the variations of verbs from the regular paradigm
proceed.
'I cannot here refrain from stating that I have
derived more benefit in ascertaining the principles upon which the
vowel changes proceed, from the following observation made in your
grammar, than from all that I have seen
|42 upon the subject in any other work:--"Were words to be
augmented in addition to their own primitive vowels, they would become
inconveniently long. And on the other hand, as those vowels which have
been termed immutable constitute the distinctive character of the
words in which they are found, perspicuity forbids that any change
should take place in them, otherwise the peculiar forms of such words
would be lost, and with that the sense intended by writers generally.
Art. 103, p. 41, 3d Ed."
. . . . . . . . . .
'Your treatment of the segolate nouns is most
satisfactory, and sets the whole of that matter in the clearest light.
I am of opinion that the principles there laid down may be applied to
many other cases where the changes of the vowels are ascribed to
oblique correspondence. Many words as well as segolates assume new
forms, and in these cases the changes of vowels appear to proceed with
reference to the original vowels of the old and not those of the new
form. . . .
'It is, however, your general views upon the
grammar and syntax of the language which, in my judgment, constitute
your triumph as a grammarian. I am quite satisfied as to the
correctness
|43of your theory that the noun is the root, and that the simple
form of the verb is actually a primitive noun concrete or abstract,
with fragments of pronouns prefixed or affixed, the former becoming
the past, the latter the present tense. Verbs having thus their
nominatives incorporated with them, apparent nominatives are either to
be understood in the absolute case (to speak in a manner applicable to
other languages), or are in opposition to, and explanatory of, the
nominatives contained in the verb. On this principle you have
accounted for a mass of anomalies in regard to concords which have
never before been satisfactorily explained. The extension of your
general principles to the other conjugations of the verb, by the
prefixing or postfixing the same fragments of pronouns to compounds of
the original root, whether concrete or abstract, is most ingenious and
convincing, and the simplicity of the view is a great confirmation of
its correctness. . . .
. . . . . . . . . .
'If your doctrine concerning the verb is correct,
and if the noun is the root, then, with the exception of your own, in
which this view is assumed, no Hebrew Lexicon that I have seen,
whatever may be its other merits, is based upon sound etymological
|44 principles, and hence the student is liable to be misled at
every moment.
'As you very justly remark, a great obstruction has
arisen to the study of the Hebrew language, from attempts to reconcile
its general structure and syntax with those of other languages with
which it has no affinity. . . .
'Nordheimer has, in my judgment, completely failed
to show that futurity is primarily inherent in what you properly call
the present tense. Your doctrine on this point is, I believe, new, and
is most important, and it is confirmed by the analogy of verbs in all
languages, which, like the Hebrew, have only two tenses. . . .
'I have been much profited by your excellent
observations, showing how the Hebrew language can dispense with
peculiar forms for the subjunctive or potential moods.
'The principles which regulate the sequences of the
tenses create, as it appears to me, the greatest difficulty in Hebrew
syntax--a difficulty which you have had the honour of being the first
to solve. It may be said of the Hebrew tenses, with greater truth than
of those of any other language with which I am acquainted, that they
express time, not absolutely, but relatively. This,
|45indeed, may be said to be a peculiar feature of the syntax of
the language, and you speak equally philosophically and truly when you
affirm that what is called 'w
conversive' has no such conversive power as is usually ascribed to it.
...
'I feel inclined to pursue this subject further,
but I perceive that I have already extended this letter to
unwarrantable length. I can scarcely suppose that the pleasure which I
have in repeating in a very imperfect way what can impart no
information, and can be of very little interest to you, is a
sufficient warrant for thus occupying your valuable time. . . .
'I have a work nearly in readiness for the press,
with a special view of applying the principles established in your
Grammar to the study of the Hebrew Scriptures. This I have attempted
in an analysis of the whole of the book of Genesis. . . . The analysis
is likewise preceded by a short Grammar. . . . The Grammar is
contained in about sixty pages, and is of little value but as
connected with the analysis. It is to your Grammar that the references
are chiefly made.
. . . . . . . . . .
'I believe that such a work would be useful
|46for the study of the Hebrew language, and that it would
familiarise the minds of students with the doctrines on Hebrew
grammar, which you have been the first to propound. Were this the
case, I believe I should be rendering the highest service to the
interests of Hebrew literature. It is perhaps not wonderful that views
so new and so subversive of much that has been advanced, both by
preceding and succeeding grammarians, should be received with
hesitation by some, and rejected by others, who have prejudices and
theories of their own to maintain, and that they should, from these
and similar causes, make their way less quickly than could be wished.
But sure I am that they will triumph in the end. The more recent
grammarians are evidently approximating towards them, and are throwing
them into such forms as may enable them to adopt them without
acknowledgment. I have seen Professor E.'s letter, addressed to the
editor of the "Journal of Sacred Literature," on the subject of his
plagiarism from your Grammar. . . .
'I have now to apologise for the liberty I have
taken in writing to you, and for the length to which this letter has
extended. Were you to give me a word of kindly encouragement in the
|47 pursuit in which I am engaged, it would cheer me greatly in a
task to myself extremely agreeable and useful, whatever it may prove
to others. This is all that I crave at your hand.--I am, rev. sir,
with sincere esteem and respect, very faithfully yours,
WILLIAM PAUL.
'The Revd. Samuel Lee, D.D.'
|48
CHAPTER IV
TRANSLATION OF JOB
IN 1837 Dr Lee published a translation of the Book of
Job, with an introduction on the history, times, friends, etc., of the
patriarch, accompanied by a commentary.
One of his pupils, the Rev. C. A. Hulbert, author of
'The Gospel Revealed to Job,' acknowledges in his preface his
indebtedness to his former teacher. 'Attendance on the Hebrew Lectures
of the Reverend Professor Lee, during my residence in the University of
Cambridge, particularly those in 1833 on the Book of Job, contributed to
increase my knowledge of, and attachment to, that divine book. The
complete translation and copious notes which I then took down formed the
basis of the criticism of the following work. The subsequent publication
of the learned author's translation
|49 and commentary by himself, enabled me to correct my own notes.'
The reasons which led him to undertake this work may
best be given in his own words.
'There has, perhaps, been no period in which much
doubt has not existed whether Job was or was not a real character.' . .
. 'I hold that everything which tends to deprive this book, and such
books as this, of their real historical character, cannot but administer
to infidelity in the end. I therefore considered it my duty to
investigate this question in all its essential bearings ; and in doing
so I soon found that everything necessary to its determination was at
hand. I found, as I thought, the family of Job, those of his friends
generally, the parts in which he and they resided, as well as the times
in which they lived, all determinable in Holy Writ, in a manner never
found in cases of parable, and to an extent quite sufficient to prove
that the whole was real history, and intended to be received as such.'
'One consideration which has appeared to me of great
moment presented itself during this investigation; it was this:--If I
have rightly ascertained the period in which Job lived, the
|50 allusions so often made in his book to God's will, commands,
ways and judgments, must be allusions to revelations existing before the
times of Moses; and as I find many of them made in the very words of the
Book of Genesis it would follow that this book was in existence and
generally known before the times of Job; those not to be found in this
book might have been taken from others which Divine Providence has not
deemed it necessary should be preserved ; and of such we have some
intimations elsewhere in the Old Testament, and in the Epistle general
of Jude in the New. But what appeared to me the most important and
remarkable was the real citations made in considerable numbers from the
Book of Job by subsequent writers of the Old Testament, as well as by
those of the New; and these, together with allusions less direct
existing to a very great extent. Job is not, therefore, merely cited by
name, but his book is quoted verbally and literally in very many cases;
in many more it is manifestly imitated, or else alluded to. If this,
therefore, can be relied on--and my own conviction is that it can, and
is, moreover, indisputable-- nothing farther can be wanted to complete
the
|51proof that the Book of Job is strictly historical, and
canonically true; the sacred penmen themselves of the subsequent
Scriptures having both considered and treated it as such, and as being
of paramount Divine authority.' . . . 'It will now appear that even the
patriarchs were much more enlightened on the subject of revealed
religion than has been usually believed, which cannot fail to throw much
light and interest on their histories as recorded in the Old Testament
and appealed to in the New; as also on the state and expectations of
believers generally in their days. It will also be seen that the Bible
really contains within itself much more that is calculated to supply the
best elucidation of its own contents than many have supposed; for if it
be true that the Book of Genesis, as above remarked, is actually quoted
and commented on in the Book of Job, and that the Book of Job is, in
like manner, in subsequent portions of Holy Writ, it must also follow
that from a careful comparison of the same doctrines, events,
phraseology, etc., thus occurring in several places, considerable light
will be elicited, and may be thrown upon them in all.' . . . 'This
consideration, moreover, may be fairly reckoned upon as
|52 supplying in every case a most powerful argument in favour of
the divine authority and inspiration of the Scriptures. For if there
does exist the most perfect agreement in all and every one of the most
minute particulars of this sort--which certainly could never have been
effected by human means -- and this I will affirm is the fact, and that
it will every day become more and more apparent as we become more
familiar with the original Scriptures ; and again, if it should also
appear--which I will likewise affirm it eventually will--that not a jot
or tittle of prophecy has failed, but that all has been fulfilled, then
I say we shall have such a twofold cord of evidence as never can and
never will be broken : and, what is best of all, this will be obtained
by means the most unexceptionable, the just and natural method of
arriving at the genuine intentions of the author of Holy Writ, namely, a
minute but comprehensive investigation of its own declarations.'
As this interesting work has been for many years out
of print, it may not be out of place to give here Dr Lee's views as to
the 'scope and object of the Book of Job,' as contained
|53in his 'Introduction.' 'A little consideration will enable us to
see that the primary object of this book is to show that there is a
power attendant on true religion sufficient to enable its possessor
eventually to overcome every temptation and every trial. This, I say, is
its primary object. For, in the first and second chapters, which
were apparently given as a key to the whole, we are informed that Job
was a just and perfect man, and one who feared God. This was manifestly
his character. It is suggested, however, by the great adversary of
mankind, that, whatever appearances might be, a little trial would prove
the contrary. The sacred penman assures us by means of a vision (as
already shown) that, in order to prove the falsehood of this, Job is
allowed to be exposed for a season to trials of the severest kind, but
still he retained his integrity, and in the end came off victorious, to
the entire approval of Almighty God, who restored him, and gave him
wealth double in value to that of his former state of prosperity. He is
also accepted in making a sort of atonement for his friends. I think,
therefore, no doubt can remain that this was the primary object
of this book.'
|54
'A secondary object seems to have been to show
how very imperfect the notions of even good men are on the moral economy
of God. The friends of our patriarch meet, as we are told, for the
purpose of condoling with him; and there appears no reason, as far as I
can see, for questioning their sincerity. The sufferer proceeds, in the
first place, to state his afflictions and then to pour out those
lamentations and complaints which are natural to such a state. His
friends--men evidently acquainted with revealed religion, and apparently
very much in earnest as to accurate views respecting it-- proceed to
correct him. They professedly take the side of God, and their main
endeavour is to vindicate His wisdom, justice and mercy. For this
purpose they argue from revelation, from experience, and from very
extensive and just views of God's works; and as they are too well
informed to suppose that there can be any effect without an adequate
cause, particularly where there is an all-powerful, wise and good God
overruling all things, their conclusion is that Job's sins must have led
to his sufferings. The patriarch very justly and very successfully
combats their conclusions, without at all calling
|55 in question their several general doctrines--for these were no
doubt true and worthy of all acceptation--and in this God Himself
eventually declares for him.
'Their great fault was the misapplication of truth.
They knew not the real cause which led to Job's trials, and the
consequence was, they supposed one which was false; and to this were
their arguments universally directed. The pertinacity and warmth with
which they pressed their opinions could not but have added considerably
to Job's sufferings, who evidently had a greater insight into the
general dealings of God with believers than they had. Still, there is no
reason, as far as I can discover, for calling in question either their
fidelity, good intentions, or sorrow for their friend. They only did
what thousands daily do -- they misapprehended the question at issue,
and, as they were more willing to believe themselves right than to stop
and consider in how many ways they might be wrong, and, in fact, how
very little they could know on the subject, they pressed their
sentiments to an extent which real religion, good sense, and the
sympathy due to a friend would hardly justify; and of this, Job's
mission to them from the
|56 Almighty (ch. xlii.) must have more than convinced them, and
have shown them to demonstration, that although He was truly no less
mighty, wise and good than they had represented Him, yet that His
wisdom was unsearchable, and His ways past finding out to men such
as they were.'
'A third object, apparently, was to provide a
book of doctrine, as already remarked, adequate to the wants of
believers for ever, illustrating, as just now stated, both the economy
of God with His people, and their ignorance as to His thoughts and ways;
to keep alive the doctrine of Salvation through a Redeemer, the
immortality of the soul, the resurrection of the body, and the certainty
of a judgment to come.
'It might seem superfluous, after what has already
been said, to dwell on the other doctrines, promises and experience
incalculated throughout this book, and so frequently appealed to in the
subsequent books of the Old Testament as well as in the New.
'I shall conclude, therefore, by remarking that . . .
the genuineness of its piety, the purity and beauty of its morality, the
great extent of its range, the exquisite chasteness at once
|57of its style and sentiments, and, above all, the solidity and
depth of its devotion, cannot but conspire to recommend it as one of the
most valuable productions of antiquity; at the same time, as a book of
undoubted inspiration, and of the most unquestionable canonical
authority.'
Letter from a SON of ARCHDEACON CORBETT on receipt of
a copy of Dr Lee's 'Translation of Job.'
'LONGNOR, Septr. 7, 1837.
'DEAR SIR,--Tho' duly impressed by the favour done
me in receiving a present of your new translation of the Book of Job,
not knowing your present residence, and having nothing to say but
expressions of my continual admiration of your learning and industry,
I delayed my acknowledgment of this book till the term would probably
restore you to Cambridge; but receiving a second copy of the same
valuable book, I write to ask if, as I suppose, it is a mistake, what
I should do with the second vol. I would send it free to any person
you may name, and if I hear nothing I will present it to the Library
of Pemb. Coll.,
|58 Oxford, which I intend enriching with other specimens of your
great learning.
'With every respect and good wish to you and
yours,--I remain, dear sir, your obliged and most humble servant,
JOSEPH CORBETT.'
|59
CHAPTER V
WORK ON MOHAMMEDAN CONTROVERSY
IN 1824 Dr Lee published a work entitled 'Persian
Controversies,' translations and explanations of 'Controversial Tracts
on Christianity and Mohammedanism by the late Reverend Henry Martyn, B.D.,
of St John's College, Cambridge, and some of the most eminent writers of
Persia,' with an additional tract on the same subject, and some account
in a preface of a former controversy on this subject, with extracts from
it.
It is dedicated to the Right Honourable The Earl of
Liverpool, K.G., First Lord of His Majesty's Treasury, etc. etc., as
follows:--
'This attempt to develop and refute the religious
opinions of the Mohammedans of Persia, as a public acknowledgment of a
grant of one hundred pounds per annum made from His
|60Majesty's Treasury for the purpose of enabling the Arabic
Professor of this University to deliver a public course of Arabic and
Hebrew lectures annually is most respectfully inscribed by his
Lordship's most obedient, obliged, humble servant, the translator and
author.'
He says in the preface:--'As the following pages may
perhaps be found useful to missionaries and others who wish to make
themselves acquainted with this question, I have thought it might not be
amiss to give some notices and extracts from the controversy as it
existed prior to the times of Mr Martyn ; especially as that controversy
was prosecuted to a much greater length than his, and contains much
valuable matter on the subject. It may also be desirable to know where
books treating on this question are to be found, because we hear it
sometimes affirmed that a missionary has not the means in this country
of acquiring a deep and accurate insight into the opinions of the
Mohammedans -- that Grotius, Sale and others have left us in the dark as
to their metaphysics, mysticism, etc., and therefore that it is
necessary, not only
|61to learn their language in the East, but also their opinions. As
far, however, as my knowledge of this subject goes, I must be allowed to
express a different opinion, having no doubt that both the languages and
opinions of the Orientals can be learned in this country at as little
expense and in as little time as they can in the East, and at a much
less risk. Our public libraries contain the very best books on every
subject connected with grammar, history, ethics, theology, geography and
every other science, and to which, even in the East itself, access is
seldom to be had. Valuable as the labours of Mr Martyn certainly were,
yet I have no doubt that if he had passed a short time in this country
in a preparatory course of Oriental reading, he would not only have done
more than he has, but he would have done it better, and with far greater
comfort to himself. Time was when the student of Oriental literature was
almost a singularity in our universities, and such was the ascendancy
obtained by classical and mathematical learning, that a young man must
have had more than ordinary courage and self-denial to engage in studies
which could afford him so
|62 little in prospect, with so much difficulty in their
prosecution.
'The state of the case is now considerably altered. A
student may now commence the study of the Hebrew or Arabic without the
fear of being cited as a monstrous singularity, or of being met at every
turn with the appalling maxim, that Hebrew roots thrive best on barren
ground. And, if he persevere, he may hope, not only that a generous
public will applaud his endeavours, but that even posterity will allow
him a place among those who have been considered as benefactors to
mankind, and the best ornaments of the ages in which they lived. Another
consideration, and one which has the greatest weight with me, is a
belief that no book with which I am acquainted stands so much in need of
elucidation as the Hebrew Bible. From the times of Grotius to the
present day, I believe we can find scarcely one original commentator.
And many even of his remarks have been borrowed from the Jews. The Dutch
and German commentaries are the books most worthy of the scholar's
regard; but many of these are such as to make it a question whether they
should be
|63recommended or not. Nothing, if we except the dreams of
Hutchinson, has come out in England for the last hundred years in the
shape of original investigation. Compilation has long been the order of
the day; and names, respectable indeed and valuable in their time, are
now appealed to as the only safeguards against innovation, or as
instructors in the way of truth. In almost an universal dearth of
Scriptural knowledge, this is not to be wondered at, nor is it to be
condemned. It is without doubt the best and safest path. But it should
not satisfy the minds of those who have both ability and opportunity for
making further progress. And as the character of the times in which we
live calls for such exertion, it is to be hoped that the call will not
be disregarded.
'The object of these remarks, however, is not to
disparage the institutions of this country. Certainly not. I believe
that they constitute one of its greatest excellencies and best
guardians. I would only turn them to a greater public account by
converting a portion of their provisions to a more extensive cultivation
of those studies which have ever been the glory of the
|64Reformed Church, viz., the study of the Holy Scriptures, which
cannot well be done without an extensive acquaintance with Oriental
literature. The general attention, too, that has of late been paid to
missionary exertions, both within and without the pale of the Church of
England, constitutes a further motive for the prosecution of these
studies; and I am of opinion that, without an extensive cultivation of
them, there is not much reason to anticipate the success to which it is
their object to attain. ... It was once, indeed, my determination to
give, as a sort of prolegomenon, an account of the creed of the Shiah or
Mohammedan sect of Persia, followed by the principal tenets of their
mysticism from the Dabistan of Mohsin Fáni and other writers to whom I
have access; but as this work is sufficiently extensive, and has
occupied a much larger time than might have been wished in the
publication, I shall reserve my materials on these subjects for a future
work.'
In connection with the subject of Mohammedan
controversy, I well remember the visit to Barley Rectory of the genial
Dr Pfander, a German missionary to the Mohammedans working under
|65the C.M.S. He was the author of some treatises on the Christian
Faith for Moslem readers -- the 'Mizan-ul-haqq' was the title of one of
them, and in the line of argument adopted, had taken up and expanded a
plan suggested by my father, to whom he gladly acknowledged his
indebtedness.
|66
CHAPTER VI
BIOGRAPHICAL, AND LETTERS, 1840
SAMUEL LEE was married three times. In a letter to
his brother, in 1810, he mentions the fact of his marriage at Worcester;
very soon after this the fire mentioned in the letter to Dr Jonathan
Scott occurred, for in May of the same year, writing to his brother's
wife, he says : 'You would perhaps wish to know what progress I have
made in the literary world--much greater than in the pecuniary one. I
have stocked my head with more lumber than my pocket, consequently my
loss is less than it might have been. I have a pretty general knowledge
of Hebrew, a smattering of Scriptural philology--Greek and Latin are
secondary things with me. I intend giving you a specimen that I am no
contemptible poet; but do not let these things give you too great an
opinion of me!' His first wife died when his children were still young,
and this great loss was followed, in 1829, by the death of his only
|67
LOCKING MANOR; THE HOME OF THE
JENKINS FAMILY.
son, a very promising youth of seventeen, who died of
consumption. His second wife died in 1837, at Banwell, in Somersetshire;
and in 1840, when his daughters were either married, or about to be so,
he married my mother, Anne Jenkins, whose father, the Reverend Stiverd
Jenkins, lived at the old manor house at Locking. He was not then an
incumbent, but gave his services gratuitously to Archdeacon, afterwards
Dean, Law, at Weston. His family had for some years been acquainted with
that of Dr Lee, Banwell and Locking being about two miles apart. Many
and hearty were the congratulations received by Anne Jenkins when it was
made known to her family that she had become engaged to the learned
Professor, Dr Samuel Lee. Her uncle, Mr W. Portal of Laverstoke, wrote
:--'The alliance of a gentleman of his distinguished talents,
acquirements and professional eminence, would be an honour to any
family. I beg you to accept my sincere congratulations.' And her
brother-in-law, the Reverend Thomas Vores, then of Park Chapel, Chelsea,
and afterwards of St Mary's, Hastings, thus expressed himself:--'Dr Lee
is confessedly the first Orientalist in England, probably in
|68Europe. He has unwearyingly devoted his wondrous attainments to
the defence of the great and blessed truths of God's pure Word, and God
has called you, dear sister, to the honourable office of being a
helpmeet to such a man.'
Banwell is fifteen or sixteen miles by rail from
Bristol on the Exeter line. The Church is a very beautiful specimen of
florid Gothic, and it is believed to have been erected about the middle
of the fifteenth century. It is so surrounded by trees and buildings
that it is not easy to get a good view of it The interior is strikingly
handsome.
Before my mother's marriage, my father, in order to
be within an easy distance of Cambridge, had exchanged the living of
Banwell for that of Barley, in Hertfordshire. The following extracts
from letters were, for the most part, addressed to my mother between the
years 1840-52, during his absence from Barley, when lecturing at
Cambridge, or in residence at Bristol, on those occasions when his
family could not be with him.
'BARLEY, 1840.
'I have indeed been a hard-working student, but
|69
TOWER OF BANWELL CHURCH
I trust an attachment to something much higher than
mere study has been my stimulating and supporting motive in all this.
'And He whose glory I have sought has almost
miraculously assisted, encouraged, and sustained me. Were I indeed more
a Stoic than I am, many anxieties under which I have suffered would have
been strangers to me. . . . Perhaps my life, which some have been
induced to think a useful one, may be much lengthened to carry into
effect the many labours which I have before me, likely, as I trust, to
advance God's glory and the welfare of His people.'
'No one can be more sensible of his own shortcomings
than I am. I lament them daily, I pray over them continually. "In me," I
know but too well, "there dwelleth no good thing," but help has been
laid upon One that is mighty, and Who is "touched with the feeling of
our infirmities," and One who has said that "He will never leave thee
nor forsake thee." To perfection I never expect to come, yet by His
grace I do hope to be able to grow to a meetness for His kingdom, and to
make some progress at least towards the full measure of His stature.
Still, this must be done in much patience, often in
|70much tribulation, always in fear and trembling, lest I should be
lifted up above measure. But then this is the fight of faith, the
warfare of hope, the trial of our patience which is "much more precious
than gold that perisheth," and in such a contest who shall doubt, be
faint-hearted, or desperate? Are not the promises sufficiently clear? Is
not the Spirit, the Comforter, sufficiently potent to sustain the
fainting spirit, and to strengthen the feeble arm ? We cannot humble
ourselves too much, we cannot love Christ too much, we cannot depend too
much upon Him, nor cast our cares too implicitly and fully upon Him, nor
indeed can we rejoice too much in His power, readiness and willingness
to "save to the uttermost all those who come" to Him by faith.'
'I might truly say my God has done wondrously for me
and with me. Worthless, indeed, I am, perfectly unworthy of the least of
all His mercies, yet I have trusted while I have wept, I have
endeavoured while I felt that of myself I could do nothing, and what has
been the consequence ? I have always found my God both near and dear to
me; much, very much, has He enabled me to do, more than has fallen
|71 to the happy lot of most men ; much, very much, He has given me,
more than either I desired or deserved.'
'I am much more a creature of feeling than people
generally imagine, and I believe and pray that these feelings may be
good and rightly directed. Where I love, I love much and constantly;
where I cannot love I dare not hate, and I feel that I can, by God's
good grace, pray cordially and earnestly for my enemies. This is a great
source of liberty to me. May God's holy name receive all the praise.'
'BARLEY, 1840.
'I was sorry to be almost forced to run away so
soon from you and your dear family, but I knew I should be expected
here. It was so. The congregation was very large, and among them Mrs
D. (Lord A.'s sister) and her family, who are disgusted with the
Puseyism of their own pastor. I had an admirable subject on the
occasion, viz., Rom. iv. ver. 16, to the word "seed." I was greatly
aided, and felt very much indeed drawn out in that most interesting
and noble subject. The silence was death-like, and
|72 the interest most intense. God be blessed, it was of His
mercy! Indeed, it was a-season of great refreshing to me. "To the end
the promise might be sure to all the seed'' It is by grace,
therefore it is sure--and what could our God have done that
could have made this more sure ? Nothing, so far as I can see, could
even Omnipotence have suggested, so good, certain, and lovely.
'As to the ministry, I do feel most grateful to
Almighty God for the honour put upon me. I do feel that it is a very
great one. I do, above all things, rejoice in being enabled to put
forth those glorious doctrines and promises which form the
peculiarities of our holy faith; and I never feel so much cast down as
I do when anything has put it out of my power to stand up in my pulpit
for this purpose, nor so comfortable as I do when I have reason to
think that I have laboured to good effect. A most happy composure in
such cases rests upon me, and my night passes in rest the most sweet
and refreshing. As to self-abasement, if I feel one thing more
strongly than another it is indeed my utter unworthiness of such an
honour, and never, no, never do I ascend the stairs of a
|73 pulpit but I feel a fear and dread upon me lest, through my
weakness or inability, the cause of my glorified Redeemer should
suffer. I do trust that if I see any one thing more strongly than
another, it is the absolute and utter abasement of self; on nothing
else can the divine blessing be expected. It is the sick only to whom
the Physician can in this case afford any help, and as such, my wants,
deficiencies and sins I never cease to lay before my gracious Saviour,
and I never fail to find strength accordingly. Oh, yes, it is when we
are weak that indeed we are truly strong, and that we can realise all
joy and peace in believing.'
'I thank my God--and do you thank Him too, for
me--for all my trials, privations and sacrifices. All have been and
are made to me sources of the richest blessings. Blessed be His holy
name for this and for all His other mercies!
'The old Syrian Bishop of Malabar waited my return
hither. I have seen him, but was not much interested with him. He
could not read my Syriac "Eusebius," although he is an Archbishop of
the Syrian Church. He is, however, a tolerably good Syriac scholar. He
had never seen a copy of my "Eusebius" before,
|74 although he had heard that such a book was in existence.'
In the spring of 1841 my mother went on a visit to
her family, who had removed to Stone in Glo'stershire. The following
were addressed to her whilst there:--
'Surely if men are generally duly called upon to be
thankful, how much cause have I to be so! My cup of blessings has never
been empty--for years it has been full, and now how it truly runs over!
Blessed be the Holy Name of Him who has thus blest, and is now blessing,
me! It is very gratifying to find so much kindness expressed by the
people of your neighbourhood, nor is the kindness of your dear old
red-cloaks the least welcome to me.
'They must have been delighted to see you. May their
prayers for us be daily put up and received, and answered by Him who is
our Father and our Friend.
'You judged quite rightly of my rounds of exercise on
Sunday in our delightful grounds. I paced them round and round both
before and after service.
'My text was James i. vers. 2, 3, 4, involving
|75the very question of afflictions as noticed in your letter of
to-day. I observed that it was Christianity alone that did or could
consider afflictions as blessings; to every person otherwise minded they
were real marks of wrath, and were generally attended with mourning,
woe, murmuring and repining. Then, as to patience and its perfect
work; the entireness in Christ which wanted nothing; the completeness in
Him, without which Heaven itself would be but a sort of hell; the
meetness for this place now to be acquired, the mind of Christ now to be
realised. I found myself overwhelmed with a subject so delightful, so
deeply interesting, and at the same time so awful that I hardly knew how
to leave it or how to go on with it. If, indeed, this happy experience
is ours in any degree, and in some degree I hope it is, how thankful,
how happy, how rejoiced ought we to be. ... One of our senior fellows
came over to Barley on Monday, both to see my palace and to carry us all
over in a fly and to give us a dinner in his rooms. He is an old and
warm friend of mine. He introduced me many years ago to the Duke of
Sussex, out of which grew nearly all my present dignity and wealth.'
|76
CHAPTER VII
LETTERS, 1841-42
AT this time ray father was much occupied with the
Syriac version of Eusebius's 'Theophania' (Divine Manifestation), which
was published in 1842, and in preparing the English version which
appeared a year later. Further on will be found some account of both
works. He refers to them in these letters as 'My Eusebius.'
' GREAT WESTERN HOTEL,
'BRISTOL, Novr. '41.
'Were not the causes of our little separations proofs
of the Divine mercy in giving me at once honour and the opportunity of
employment, I certainly should be more than half disposed to complain ;
but our Friend is at once a kind and a wise one ; there is nothing he
will do or appoint for us which shall not be of first value. . . .
Well, I had the whole inside of the coach to
|77myself from Barley to London. Mr Cross, the coachman, asked me,
as soon as I got in, whether I should like anything to amuse myself. I
said I should. He accordingly brought me a new tragedy just finished,
"spike and spon new," as they say. The title was "Edric the Forester."
He did not, indeed, furnish me with the last and fifth act, for that he
had not with him. He furnished me, however, with quite as much as I
could read before it got dark. The plot is laid in those times soon
after the Norman Conquest, when the Welsh, with the Saxons, made many
inroads and attacks upon the castles of the Norman lords. The scenery in
this case is mostly laid in and about Shrewsbury, and I must say I was
both delighted and astonished at the performance. There are in this play
some of as good verses as any I ever read, and which would not be
unworthy of Shakespeare or Milton. There is a love tale in the piece
told almost as sweetly as that of Miranda and Ferdinand in the
"Tempest." I was highly delighted with this work of Mr Cross's, and I
was as much surprised at it. I could not help telling Mr Cross so, and I
do hope it may be the means of affording him the encouragement which
|78he deserves. You will bear in mind that I saw only four acts of
this play; the last and fifth I have yet to see. Yet I cannot help
thinking that the last is not likely to fall short of the preceding
ones. If so, the coachman will surprise the literary world. Well, so
much for the tragedy. My next recital will be more of the comic turn. I
got to the "White Horse" safely a little after seven o'clock, and soon
got a comfortable dinner. Not long after came two gentlemen quite
unknown to me into the coffee-room, and not long after an old
Hertfordshire clergyman, whom I have met at the visitations. One of
these first two gentlemen began to talk rather loudly, and, I thought,
not very wisely. I was talking to the old clergyman about the railways,
and saying how much better the Bristol one was than that from London to
Broxbourne. Upon this the said noisy gentleman attacked me very
fiercely, asking me why I did not then lay out my own money on the
railways and make them better. I answered as civilly as I could that I
had no further interest in railways than they contributed to my comfort
in travelling, and to that of the public. He did not mend his manners
upon this, but launched out most
|79 violently against the parsons generally, and those of Cambridge
in particular, saying that they were ignorant, incapable of office,
etc., etc. As to the famous Dr Lee of Barley, he was said to know
something about Arabic, but he was nothing, etc., etc. I did not say one
word to this ; was not this exemplary? He then said, among other things,
that he had a living to sell, the incumbent being 70 years of age, etc.
I asked him where ? "H----," he said. "Oh!" said I, "I think I now know
whom I have the honour of addressing." "Yes," said he, "I am Sir P----
----." He then went on to say of Dr Lee, "he heard him say," that 17
shillings an acre was too little for the tithe of Banwell. I asked him
whether he was quite sure of this. "Oh yes," he said, "quite sure, and
he would bring witness of it." In some other cases he offered to bet
1000 guineas. I asked him whether he would bet 1000 guineas on this
also. "Oh, yes," he said, "he would swear it, and bring witness of it,"
etc. "Well," said I, "I am Dr Lee himself! Did you ever hear me say
this?" This was a death-blow. You never saw a coward quail with so bad a
grace! "You Dr Lee?" "Yes," I said, "it is even so."
|80 "Then," said he, "you are the first and greatest man," etc.,
etc. All was now flattery of the grossest sort. "Sir P----," said I,
"let me say one thing only--as I do not fear the scandal of any man,
neither do I want the praise of any." Hereupon Sir P---- became quiet as
a lamb.'
Letter from Dr LEE to his Wife on the death of her
Father, the Reverend S. Jenkins.
'TRIN . COLL., March I, 1842.
'I have been very sorry that my lectures have carried
me away from you on this occasion. This is one of the evils attending
our office, but as I hope I am doing the work of my heavenly Master, and
as I would not easily allow any obstacle to stand in the way of this, I
trust you will not ascribe my absence to any want of regard or of
feeling. I hope you are not allowing yourself to indulge in excessive
grief. Believe me, you ought not to do so. The removal of our dear
friend is to him a glorious change indeed, as it is the realisation of
all his hopes, prayers and faith. We should, indeed, have been thankful
for a longer sojourn among us; but then we must not evince
|81 unthankfulness now that the will of our Heavenly Father has not
exactly coincided with ours. Besides, excessive grief destroys health,
unfits the mind for entertaining better things, and at one and the same
time injures the body and soul. I would not, nevertheless, inculcate the
apathy of the Stoic ; far from it. I believe it is well pleasing to our
God that we should evince sorrow for the loss of valued friends. Our
Lord himself, we know, wept at the tomb of Lazarus; Abraham mourned for
Sarah ; and so did Isaac at the loss of his mother, as he also did for
that of his wife. Our great point is prudently to moderate these
feelings, and not to sorrow as men that have no hope for them that sleep
in Him, as we know our dear father does. Meditate on these things, but,
above all, on the glories now enjoyed by the dear departed. Consider how
he rejoices with the spirits of just men made perfect, and in the
recollection of the labours he here underwent for the purpose of
bringing many with him to the same place of rest and of blessedness; and
still, it may be, thinks of those who were near and dear to him here,
and to whom he gave so many affecting lessons of
|82 righteousness and truth; anticipating, too, perhaps, the period
when they shall again join him.'
'TRIN. COLL., CAM.,
'March 17, 1842.
'To-morrow I shall conclude my lectures for this
term. I shall not quite get through the "Book of Proverbs." I shall,
however, within four or five. Last Monday I had a very comfortable
lecture, and to-morrow I hope to have another. I now look forward with
great pleasure to a few weeks' domestic happiness, and, at the same
time, to join my "Eusebius" again, and to carry him on towards
completion.'
'TRIN. COLL., CAM.,
' April 2.0/42.
'E. tells me that the Duke's [of Northumberland]
letter was pleasant to you. It is, indeed, a pleasure to find so many
who wish well to my labours and so kindly to myself.'
'THE "WHITE HORSE," FETTER LANE,
'LONDON, June 2, 1842.
'I have to thank our Heavenly Father that I had a
prosperous and pleasant journey to this place, and that I am in the best
health
|83and spirits. I look before me, indeed, to a rather dreary sojourn
at Bristol, but as I know in whom I trust, I have no doubt my dearest
friend and friends at home will be better kept than I could keep them,
and that He will bring us together in all health and comfort at no great
distance of time. For these things my prayers shall be fervent and
constant, and all shall be well. In the meantime, I shall be sedulously
employed in the service of the best of Masters, and in this privilege it
shall be my endeavour to rejoice and be thankful. . . .
'But I must tell you the news which has put London
into a ferment. Yesterday, the Queen was shot at by a carpenter in the
Park. No injury was done to Her Majesty, thank God! The man is committed
to Newgate for trial. It is said that he attempted to do the same thing
on Sunday last, but for some reason or other did not fire. I did intend
to be at Bristol to-morrow, but having just now called on Mr Guest, at
the Temple, he tells me that a meeting of the Council of our
Philological Society is to meet to-morrow evening at eight o'clock at
No. 49 Pall Mall. As I am one of the said council, I have made up
|84 my mind to stay for the meeting. On this account, I cannot be at
Bristol before Friday. I shall therefore, D. V., endeavour to be
there then. My "Eusebius," I am told, is looked for with great interest.
May God give me wisdom and strength to send it forth such as it ought to
be! I called at the British Museum, and found that the Syriac MSS. turn
out quite as good as I had represented. I am glad of this. I shall often
be with thee and thine in the spirit; often imagine I am admiring, with
you, at once our Paradise, and the greater mercies of Him who has so
blessed us, and, indeed, provided for us a better Paradise above, where
no fall, either of leaf or flower, ever happens, and where chilly winter
or piercing winds shall never have place.'
'4 COLLEGE GREEN, BRISTOL,
'June 3, 1842.
'I have, with God's good assistance, arrived safely
here. Blessed be His name ! I got in by the railway train a little
before ½ past 2 o'clock, i.e., a little under 4½ hours.
The weather has been remarkably fine. The country looks rich and
beautiful in the extreme ; all, indeed, seems
|85
BRISTOL CATHEDRAL IN 1837.
to predict peace and plenty. I could not help going
to church, as I arrived in good time, and lifting up my heart in
thanksgiving to my God and Saviour for the great mercies vouchsafed to
me. The sight of the church much refreshed my mind. The service was
solemn, and the anthem very sweet. . . . I met the Philological Council
last night. They were exceedingly complimentary to me, and pressed me to
take the chair as president. I declined, because I could not allow
myself, on my first appearance among them, to take the highest place. I
therefore proposed, and pressed it, that Professor Wilson of Oxford
should take it. We got through a good deal of business, and this morning
I was very agreeably surprised to find the secretary, Mr Guest, a member
of the Temple, had sent me a couple of volumes of very interesting
matter on the ancient and modern verse of the English. This was very
gratifying. I read a good deal of the first volume -- for there are two
-- as I came by the railway, and I was very much delighted with it. I
shall read the work through at my leisure. . . . Nothing remarkable has
occurred here, except that the place is in fine, verdant and flourishing
condition. The trees
|86in College Green are looking very rich and full, as, indeed, all
the country does. ... I shall be enabled to go on prosperously with my
"Eusebius," and, indeed, to be more than a conqueror in everything.'
'4 COLLEGE GREEN, BRISTOL,
'June 7/42.
'. . . Pray go to Dr Haviland . . . if he advises you
to change the air, then come here to me at once. . . . Set out at once
in the close carriage, and post your way through St Albans, Oxford,
Cirencester, Cheltenham, etc., etc., to this place. From £15
to £20 will be wanting to clear your way. Or if you
prefer the railway, go to London, and the next morning get into the
train, either at 10 or 12 o'clock. In that case you will be here either
at half-past two or at about a quarter before 5 o'clock respectively.
The train will bring the carriage for £3, 10s. I myself should like this
best, because I shall see you the sooner, and because you can at any
time take the carriage and go to our friends at Cheltenham, and then
return to me here. . . . But, I fear, anything I can say about the
railway will be in vain. I must say, however, that the comfort of
|87 the travelling without dust or delay, the goodness of the
accommodation, and the ease and comfort are so great that I hardly know
how to speak highly enough of it; besides, I do not know whether you can
now find on the road a regular supply of horses, although I should think
a cross country road, like that of St Albans, would not be affected by
the railway. . . . Four or five days' travelling post will almost kill
you through this hot weather, and it will put the "dear little body"
almost into a fever. If you think of travelling post, you must travel
early and late--that is, set out at six o'clock in the morning--travel
till ten, Then rest till five, and after this, travel till nine or ten.
The whole middle part of the day given up to rest, and from five till
nine or ten o'clock to travelling. I do not think you would find any
inconvenience whatever from such a plan. The change of air would daily
do you good. But if you could venture on the railway, you would be here
in a few hours, and would experience all the comfort of no dust, no
delay, etc., etc. . . . Your notice about our poor old people at Barley
was indeed most gratifying to me. Oh, I do hope I may and shall be found
faithful in the
|88great charge committed to my care. . . . I am to preside at the
general examination of the school children at the Diocesan School,
Nelson Street. To-day I had to assist in drawing up addresses to the
Queen, Prince Albert, and the Duchess of Kent on the Queen's late
providential escape from assassination.'
'4 COLLEGE GREEN, BRISTOL,
'June 13, 1842.
'Alas ! I am at this moment beset with a company of
glee-singers in the streets, singing very beautifully. I must give them
something to allow me to be at peace. Tis done, and they are gone. Now
to my own matters again. I had a good Sabbath yesterday. I had a very
large and attentive congregation. The sermon was impressive, and was
listened to with an intense interest, apparently. Oh, that these may
indeed be preparations to the endless Sabbath reserved above for all
God's children! I cannot help saying that the contemplation of these
things is one of the greatest comforts I have. Praised be God for this:
may this feeling be increased a thousandfold! Next Sunday we are to have
the sermon for the distressed
|89 manufacturers, in obedience to the Queen's letter. I trust this
also will be a season of refreshing. It would much heighten my happiness
were you here to partake with me in these undertakings.'
'4 COLLEGE GREEN, BRISTOL,
'19 June 1842.
'I have had a most delighting and comforting day this
day here. I preached my sermon, which was evidently well received. The
contribution, as things go here, was good, viz., £23, 6s. 8d. But my
greatest happiness has been the hope that something better than mere
human sympathy has been put forth. I mean the warm and awakening love
of God our Redeemer. Be this as it may, certainly I have felt my
heart much drawn out, and much, I hope, excited and led onward toward
that better state, which, I feel confident, we shall one day see
together in the Kingdom of our Father above. . . . We have had some very
fine and refreshing rains ; how happy that it is not to the earth alone
that the gracious dews of our Father are granted, but also to the hearts
of them that love Him, in all their sweetness, freshness and comfort!
May His name be ever praised by us for this His unspeakable gift'
|90
'BRISTOL, June 22/42.
' To-day I presided at the Diocesan school. We had a
remarkably good examination; and, at the close of this, I made as good a
speech as I could, commending to the school children, to their
instructors, their patrons, and their parents, the love which Christ has
shown to them, with the hope that they would evince the same one to
another; this is, indeed, a theme on which one might dwell forever. . .
. I am afraid I have been very naughty; I have not written to
Cheltenham. The truth is, what with my "Eusebius," etc., I have hardly a
minute to spare. Church from ¼ before eleven to about twelve daily, and
again from 3 to 4, then half-a-dozen letters to write, etc.'
'COLLEGE GREEN, BRISTOL,
'June 25/42.
'I am glad to hear of Mr L.'s sermons being so good.
But this is not all. I must, if possible, have someone who will also
look after the parish, the parish school, and be less accessible as to
dinner-parties, etc., etc. Mr L. is a very kind man ; but then this is
not enough; he appears to me to want the requisite anxiety for the
spiritual good of the people, which is all
|91 important. But this, I fear, he will not soon acquire. I must
not, however, be in a hurry. It is anything but an easy thing "to get a
good curate. And, perhaps, it is too much for the same incumbent to
expect to have a good wife and a good curate. Blessings rarely come
unchecked by some evil. In the former case, God be praised, I am greatly
blessed. . . . I dined on Thursday at Mr Battersby's, at Stoke. I met
there with an entertaining old gentleman from Shrewsbury who had been in
India, seen a great deal of military life, and knew many persons well
known to me. To - morrow the Dean preaches, so I shall have an idle
Sabbath, nevertheless of rest.'
'June 27th, 1842,
'BRISTOL.
'. . . I did not preach yesterday. The Dean preached
a very good sermon. But I never feel so happy as when I have been
actively engaged myself. Nevertheless, I had a very sweet day. . . . My
time is much occupied--three hours every day in church, or thereabouts,
and the rest at my "Eusebius." It is, however, all good work, and
praised be my God that I am able to attend to it all. It is a great
privilege.
|92Mr Profr. Scholefield has found the place in "Plato" for me; and
this day I received it from him. It was very kind in him; I doubt
whether I should ever have found it. I now have all my places found, and
nearly the first book in the Syriac printed. God be praised! I am this
day invited to dine with Mr Montague, but must decline it.'
'BRISTOL, June 29, 1842.
'Many thanks for the Homily Society's letter. I will
do the work for them, D. V., and by this post I will write to
that effect. You have no conception how many letters I have to write.
Last night I sent only four; when I wrote last to you the number was
ten! What with the duty of attending the church, my "Eusebius," etc.,
etc., you will readily suppose I have not much time to spare. Last night
I read over Dr C.'s note. It is a very rambling production, and seems to
prove to me that this very kind friend has not yet found the Rock of
Ages--no, nor anything like it on which to rest the sole of his foot. He
seems to think it is time for me to drop the mantle to some other. He is
not at all aware that a very large portion of my best pleasure is in my
labours. The work is pleasurable for the time being, but then there
|93 is a hope that when I am dead it shall speak, and shall give God
the glory when my tongue and tongues shall have ceased.'
'BRISTOL, July 11, 1842.
'To-morrow the gay doings commence here.' (Probably
Agricultural Show.) 'I have received an invitation to dine with the
Mayor, to meet the Duke of Cambridge, etc., etc., and I have promised to
go. The weather, I am sorry to say, is very rainy here, and not at all
likely to be otherwise, which will greatly damp the gay
proceedings. A sad tale is prevalent here just now, and causes great
excitement, viz., that a marvellously fine bull belonging to the Duke of
Devonshire has been poisoned. The animal is certainly dead, and the
investigation is going on as to whether this has come to pass by poison
or not. I wish the contrary may be the result; but, knowing as I do the
abominable spirit of many of the people here, I fear this will not be
the case. . . . A few days ago, I took up "Martyn's Journals," as edited
by Archdeacon Wilberforce, and read a little way into them, and what do
I find? Generally nothing beyond the reprehension of self, the
|94 painful detail of a miserable heart; prayer had recourse to for
two hours at a time, and still no comfort! But is this the way to
realise God in the heart? Is it likely that an everlasting recurrence to
self, and to the unprofitableness of the human heart, will raise the
soul to heavenly exercises? Would it not be better to fill the heart
with God, God's love, God's deeds, God's mercies, and to eclipse, as it
were, our own wantings with the grace and bounty which is from above? To
rejoice in the victory obtained by the Redeemer, rather than eternally
to repine over the fall of our forefather? Not, indeed, that we should
forget the latter; but that we should rejoice the greater in the former,
knowing that our battle is won, our Captain perfect, our warfare
accomplished, I cannot help thinking, therefore, that this disposition
to self-torment is wrong and unscriptural.'
'BRISTOL, July 13, 1842.
'This evening, thanks to my God, I am at home.
Yesterday I dined with the Mayor, the Duke of Cambridge--and I know not
with whom besides--but this evening is my own. . . . How worthless is
all the show and
|95 splendour of wealth, royalty, etc. when compared with the sweet
retirement and enjoyment of Christian hearts united in Christian love! I
was wearied and tired beyond description with last evening's doings. . .
. You will, perhaps, like to hear of our grand company yesterday. About
eighty people dined, I think, with the Mayor; among these was the Duke
of Cambridge, the American Minister, whom I met at Cambridge, the Dukes
of Richmond, Beaufort, and I know not how many else--earls, marquises,
lords, etc., etc. The only lord I knew was Lord Clive, whom I met at
Cambridge. I met, too, with Sir T. Dyke Acland, who was very polite to
me. Mr Kingston, too, I met, who asked kindly after you. Our Dean and Mr
Harvey were there. The dinner did not commence before half-past eight
o'clock, and I did not get home before eleven, although myself and the
Dean were the first that moved off. I shall not go to any other great
dinner. I have had more than enough of these, although, thanks' to our
Redeemer, I am very well in health. All is noise, uproar and confusion
here. The streets are filled with people promenading, etc., etc., so
that one can hardly
|96pass. To-day there is a great dinner at the New Assembly Rooms;
to-morrow at Leigh Court, at the rich Mr Miles'. The Bible Society at
Barkway is put off to the 4th of August on my account, when, D. V.,
I shall have it in my power to be there, and to take the chair.'
'COLLEGE GREEN,
'BRISTOL, July 16, 1842.
'. . . I will bring you a copy of "Martyn's Journal,"
because we can talk over it, and while we avoid anything which may be
unscriptural, we can select for use everything which may prove valuable.
. . . But I must tell you of my doings. I said, I believe, that I should
go out to no more gay scenes here. I was, nevertheless, prevailed upon
by Mr Harvey to go to Leigh Court on Thursday evening, to an evening
party, at which the Duke of Cambridge and many other grandees were to be
present. I went accordingly, and passed an extremely agreeable evening.
. . . I have made myself useful in the Council of the Bp.'s College, of
which I am a vice-president, and hope I have facilitated some of their
proceedings. My "Eusebius" is going on in one way
|97or other. The second book is nearly printed in the Syriac, and I
hope to put the English translation to press soon after my return to
Barley.
'Thursday; July 28, 1842,
'BRISTOL.
'. . . I visited the jail to-day, and had a
discussion with a thorough infidel. Oh, what a waste and howling
wilderness was his mind! I never in my life saw such a state of
desolation and misery! Poor, miserable, conceited, human nature! O Lord,
grant us to know Thee, and that this is indeed eternal life! I am sorry
I cannot see him again. But I feel I could do him no good. He has so
much to unlearn before he can expect to find the truth, that many visits
must be necessary, even to set him on inquiry in a way likely at all to
get to the truth; and this is impossible with me. The feeling he
expressed at parting was good ; but of this at Barley by-and-by. I am to
drink tea this evening with a Shropshire lady of Cheltenham. . . . I am,
it should seem, a great lion with her; but, you know, there is much more
of the lion's skin, etc., in all this than anything else.'
|98
CHAPTER VIII
'THEOPHANIA' OF EUSEBIUS
IN 1843 my father published the 'Theophania (i.e.,
the Divine Manifestation of Christ) ot Eusebius, Bishop of Caesarea
and Father of Church History, being a defence of Christianity against
the philosophers of his times; a work in five books, long supposed to be
lost, but which has lately been discovered in a monastery in Egypt.
Translated into English, with notes critical and explanatory.' A French
review thus speaks of the work :--
'"Eusebius," or "The Theophania," translated into
English, with notes, from an ancient Syriac version of the Greek
original, now lost. By Samuel Lee, Cambridge, 1843. Syriac version,
edited from an ancient MS. Printed for the Society for the Publication
of Oriental Texts. London, 1842.
'Eusèbe, Évéque de Césarée, en Palestine, au
commencement du 4ème siècle, fut, comme
|99on le sait un des hommes les plus érudits et les plus éloquents
de son temps. On lui doit entre autres ouvrages une histoire
ecclésiastique très-estimée. Il assista au Concile du Nicée, y porta la
parole devant Constantin, et ce fut lui qui rédigea contre Arius la
formule de foi orthodoxe, que les Pères du Concile adoptèrent, en y
ajoutant seulement le mot ὁμούσιος, ou
consubstantiel, expression qu'Eusèbe n'admit, à la vérité, qu'avec peine.
La répugnance qu'il manifesta au sujet de ce mot, et plusieurs passages
d'un commentaire sur les Psaumes dont il est auteur, l'ont fait assez
généralement considérer comme partisan des opinions d'Arius. Aujourd'hui
son orthodoxie n'est plus douteuse, grâce à la précieuse découverte qui
a été faite d'un de ses ouvrages dont on ne connaissait que le titre. La
gloire de venger la mémoire de ce savant prélat, était réservée à un des
ministres les plus distingués de l'Eglise Anglicane, qui est en même
temps un des Orientalistes, Européens les plus instruits, les plus
laborieux, et aussi les plus célèbres. M. Samuel Lee dans son zèle
infatigable pour les travaux d'érudition Orientale qui ont rapport à la
religion, a trouvé la traduction Syriaque du-
|100 livre dont il s'agit. Cet ouvrage, dont l'original Grec est
perdu, traite précisément du sujet délicat de la divinité de Jésus-Christ,
à laquelle on accusait ce Père de l'Église de ne pas croire. Ce livre,
intitulé ΘEOΦANEIA, c'est-à-dire la manifestation divine (en
Jésus-Christ), nous dévoile la véritable pensée d'Eusèbe, et on ne peut
douter après l'avoir lu, que le saint prélat n'ait cru à la vérité
fondamentale de la religion chrétienne, vérité sans laquelle elle n'est
qu'une secte philosophique. M. Lee, a publié le texte et la traduction
de ce traité, il en met en relief les doctrines, et il conclut à
l'orthodoxie d'Eusèbe. Nous ne le suivrons pas dans ses consciencieux
recherches, et nous n'entreprendrons pas non plus d'analyser le traité
de l'Evêque de Césarée. Il nous suffit d'appeler l'attention des savants
sur la double publication de M. Lee, une des plus intéressantes qui
aient paru dans ces denières années.
[Translation]
'Eusebius, Bishop of Caesarea, in Palestine, at the
beginning of the 4th century, was, as we know, one of the most learned
and eloquent
|101 men of his time. We owe to him, among other works, an
ecclesiastical history which is much esteemed. He was present at the
Council of Nice, spoke before Constantine, and it was he who drew up the
formula of the orthodox faith against Arius, which the fathers of the
council adopted, only adding the word ὁμούσιος, or
consubstantial, an expression which Eusebius, in truth, admitted but
reluctantly.
'The objection which he entertained in regard to this
word, and several passages from a commentary on the Psalms, of which he
was the author, caused the impression that he was a partisan of the
opinions of Arius. Now his orthodoxy is no longer doubtful, thanks to
the valuable discovery which has been made of one of his works, of which
the title alone was known. The glory of justifying the memory of this
learned prelate was reserved for one of the most distinguished ministers
of the English Church, who is also one of the most enlightened,
painstaking and celebrated of European Orientalists. Mr Samuel Lee, in
his untiring zeal for the works of Oriental learning which relate to
religion, has found the Syriac translation of the book in question. This
work, of which the
|102original Greek is lost, treats in a special manner the vital
subject of the Divinity of Jesus Christ, in which this Father of the
Church is accused of not believing. This book, entitled "The Theophania,"
that is, the Divine Manifestation (in Jesus Christ), unveils to
us the real faith of Eusebius, and one cannot doubt, after having read
it, that the good prelate believed in the foundation truth of the
Christian religion, a truth without which it is but a philosophical
sect. Mr Lee has published the text, and the translation of this
treatise, and, in a learned preliminary dissertation, he has given an
epitome of the doctrines, and thus established the orthodoxy of
Eusebius. We will not follow him in his conscientious researches, and we
shall not undertake to analyse the treatise. It is sufficient for us to
call the attention of the learned to the double publication of Mr Lee,
one of the most interesting which has appeared of late years.'
He says, in a preface to the 'Theophania':-- 'The
first, and probably the only, mention of this work, which occurs in any
ancient Father of the Church, is to be found in the "Catalogue of
Ecclesiastical Writers," otherwise styled, "The
|103 Lives of Illustrious Men," "Vitae Illustrum Virorum," by
Jerome.
'It is worth remarking that not only was this work
written long before the appearance of Mohammed, but the MS. itself was
written nearly 200 years before he was born.'
'Sometime in the year 1839, the Rev. Henry Tattam, of
Bedford, who is an excellent Coptic scholar, formed the resolution of
visiting Egypt for the purpose of procuring Coptic manuscripts, in order
to complete, if possible, an edition of the Coptic Scriptures. At the
suggestion of his friends, a subscription was set on foot for the
purpose of assisting in defraying the expense of this undertaking, and
this subscription was headed by a contribution of £300 from Government.
Individuals contributed to a small extent, and Mr Tattam accordingly set
out for Egypt. In a short time he returned, having procured some good
Coptic MSS., of which a list has been printed and circulated ; and also
about fifty volumes of Syriac MSS., some of which were of an extreme
age, and very valuable. These manuscripts Mr Tattam sent me, with the
request that I would give him some account of their contents, and at the
same time say what I
|104thought their value might be, which I did as soon as my other
engagements would allow. It was in looking over these manuscripts that I
had the extreme pleasure of discovering that of which the following work
is the translation. Knowing then, as I did, the extreme rarity of this
work, in other words, that no other copy of it was known to exist, I
requested Mr Tattam to allow me to take a copy of it before it should
leave my hands, in order that the work might not be lost, whatever might
happen to the MS. Mr Tattam, with the disinterestedness for which he is
so remarkable, instantly gave his consent, allowing me, moreover, to
retain the MS. as long as I might want it; and although he soon after
disposed of the collection generally to the trustees of the British
Museum, he was so obliging as to make this stipulation, that I should be
allowed to retain this MS. as long as I might deem it necessary.
'My first business now was to make a correct copy of
this very rare and valuable Codex, so far as our work was concerned ;
and I accordingly copied it out myself with all the expedition I could
command. Soon after I had done this I applied to the Society lately
established in the Metropolis for printing Oriental texts, requesting
|105
FAC-SIMILE OF SYRIAC MS. 'THEOPHANIA.'
|107 they would print it, and thus multiply the copies, so as to
ensure the safety and permanency of the work. To this request the
committee of that Society very graciously acceded. The work was
accordingly put to press, and printed by Mr R. Watts, long and
well-known for his ability in printing Oriental works generally. In his
hands it had, moreover, the advantage of being printed in a Syriac type,
which was made some years ago under my own inspection for the purpose of
printing a Syriac Bible for the use of the Syrian Churches in Malabar. I
will add that, during the passing of the sheets through the press, I
collated every one of them with the MS., so that I do trust the Syriac
text, now some time completed, will be found as neatly and correctly
printed as the greatest care on the part of both the editor and printer
could be expected to insure. The MS. containing our work is very neatly
written in the Estrangelo, or old Church-handwriting of the Syrians, on
very fine and well-prepared skin. It is of the size of large quarto,
each folio measuring about 14½ inches by 11½, and containing three
columns, each of the width of 2¼ inches, as may be seen in the
fac-simile.'
|108
The MS. contains 245 folios, 71 of the first of which
contain a Syriac translation of the 'Recognitions of St Clements,' as
they were called. Eusebius died about A.D. 340. This MS. with the others
referred to, were purchased by Mr Tattam at the monastery of the
'Blessed Virgin' in the desert of Nitria, situated on the west of the
Nile, and somewhat more than 80 miles from Cairo.
|109
CHAPTER IX
LETTERS, 1843
'BRISTOL, June 15, 1843.
'. . . My Sabbath yesterday was one of comfort, for
although I took no part in the service, except in that of the Communion,
this proved one of much refreshing to me. The attendance was larger than
usual, and was apparently very devout. Mr C. preached for me, a sermon
moderately Puseyistic, though not so much so as to alarm anyone. Our
singing was, indeed, very good, although the choir was thin, from the
circumstance that one of the men and several of the boys were ill. We
have a splendid singer here from Armagh, who is a candidate for one of
our lay-clerkships, which will soon be vacant. There are some more
candidates to be tried this week, so you see that I am promoted to the
office of judge.
'The leisure I experience since my late pressure of
business at Cambridge seems very acceptable,
|110and to have put me into quite new circumstances. . . . The
weather continues very rainy and unpleasant here ; notwithstanding this,
to-day has been one of much parade and show here. We have had
processions with flags, drums, trumpets, etc., almost without end, and
the poor Bristolians, steeped in rain, mud, etc., witnessing the
spectacle. A man riding on horseback in polished armour, others carrying
battle-axes, and all manner of odd things. But all is now over, and the
rumbling of carts, iron bars in loads, and the like, have succeeded, and
Bristol is quite itself again. . . . I hear that the Oxonians have
suspended Dr Pusey from preaching for two years. This, if true, will
fall short of the matter. He will be now a martyr to his cause.'
'BRISTOL, July 2d, 1843,
'Sunday.
'It is a great comfort to me at the close of the
Sabbath to turn my mind and my best affections to my dear home. . . . We
have had the Sacrament here to-day, as we have on the first Sunday of
every month. The attendance was large, considering what it usually is in
such churches. The Dean preached this
|111morning. . . . A minor canon gave us this evening a discourse
highly seasoned with Puseyism. Oh, what a dreary, helpless sort of
teaching is this! Man labouring, mortifying himself in order to set up
his own righteousness, while he seems in terms to abjure this. Many,
indeed, and plausible, are the devices of the tempter, and, alas! how
often do these succeed! May we have the wisdom and simplicity to abjure
self and to glorify our God and Saviour, who has indeed wrought out a
perfect salvation for us, and offered us the surest means of cultivating
a genuine humility in the gracious gift of His Holy Spirit. How simple
this doctrine, how efficacious and powerful is it! Our God grant that we
and ours may cultivate and realise this in all its depth and fulness!
Yesterday I ran over Pusey's sermon which has made so much noise of
late, and what does it contain? A laboured attempt to make the means of
grace those of justification! to make the consecrated elements the very
human flesh and blood of Christ, and thus the means of uniting the
Believer to Christ in the flesh! and this in a perfect fleshly
union! Of the spiritual union and communion not a word is
|112 said. No, having begun in the spirit the Church is now to be
perfected in the flesh! A great deal of mawkish piety runs throughout
the whole, and a great deal of persecution is anticipated for
righteousness' sake! The whole appears to me as perfect a piece of
Jesuitism in argument as the feelings it evinces are morbid and monkish.
I really do not know whether I ought not to attack it and point out its
fallacies to the thousands who may otherwise never perceive them. Think
this over, and pray over it, and then tell me how you feel upon it. I
should not like to omit a duty to the Church of Christ which it may be
in my power to fulfil. Nor should I to thrust myself into a hot
controversy if my services were not wanted. Many, no doubt, will attack
this sermon, but, of the many, perhaps not one equal to the task in a
learned point of view. Many, too, will do this from mere party zeal, or
the hope of raising self in importance in the eye of the public. In this
last case I need nothing; I am rich, and abound. As to the question of
learning, I am vain enough to think that I should not fail. But I feel
anything but certain what it is best
|113to do. I would not neglect a duty on the one hand, nor rashly
obtrude myself on the public on the other. I will wait the intimation of
Providence, as I always have done in such cases, and I feel sure that I
shall not wait in vain. . . . The thought of this sad pest overrunning
our Church gives me much concern; but I will cast my burden and care on
Him who careth for me, and wait patiently for His good guidance. . . . I
often think of our little unostentatious church, and of the attentive
hearers, and the gospel truths there put forth. How much better are
these things than the splendour of worship where the truth of God is not
heard, and the love of God not felt! I think, too, that these temporary
privations may be intended for my good, by showing me the more clearly
the vanity of mere forms and formality, and the worth of those simple
and sublime truths, which at once raise, purify and delight the soul. .
. . I met with a son and daughter of Leigh Richmond in our church
yesterday, and walked up to Clifton with them, where I found their
mother residing. They seem in comfortable circumstances. I promised to
call on them again.'
|114
'BRISTOL, July 9, 1843.
'Just now returned from church. Upon the whole, this
has not been a day of great comfort to me. Our church is too much a
place of resort for all sorts, merely to hear the music. It was so noisy
this morning, that you would have thought you were in a market-place.
This evening it was better, as I thought it right to give to our
Claviger a tolerably good setting down. Our Precentor was irregular this
evening, and I gave a similar lecture to him. It is very uncomfortable
to have to go through things such as these when one's mind ought to be
raised to better considerations.'
As my father recurs to the subject of the music and
chanting in several of his letters, the reader may be amused to see the
following remarks about the 'Chanting Battle' from a Bristol paper.
'"Chapters on an Old Chapter," three papers written
by the "Church-Goer."--Of the array of canons who attended the memorable
visitation of 1849, when the chaunting battle was fought and won by the
chanters, perhaps the most striking figure, as well as the most
determined anti-chanter, was Dr Samuel Lee, the learned Professor of
Hebrew. He skirmished on the
|115 subject with pamphlets for some time before the fight came off.
In these brochures he pronounced vigorously in favour of what he
declared was the superior common sense, dignity, reverence and respect
of saying our prayers in the natural voice instead of "drawling through
the nose," which he considered all chanting, single and double, amounted
to. Yet Professor Lee, like Dr Musgrave, was himself no bad musician,
and could take part in a vocal quartette, or blow his flute effectively
enough in an orchestra; but we are told there was something the
Professor liked better than music, better even than his annual division
of capitular profits, and that was controversy, verbal warfare, on paper
or off paper, but particularly the former. This chanting business
afforded grand scope for his favourite pastime, and he rushed with all
his pugnacious instincts into the fray. The great Hebraist, however,
bore no actual malice to anyone; his heart, it is true, was with
Parthians, Medes, Elamites, and the dwellers in Mesopotamia, or, at the
least, with their literature, but he was a blunt and honest Englishman,
both by nature and combative instinct.'
|116
'BRISTOL, 14 July 1843.
'Prince Albert is to come next week to see the great
iron ship launched. To-day the clergy held a meeting to prepare an
address, which was done, and I have the honour of being on the
deputation, and so shall probably have the honour of kissing his royal
hand. The weather is uncommonly fine, and I hope will so continue for
some time. I am going on with my remarks on Pusey's Sermon; and I think
I shall succeed in writing something on it worth printing. When I come,
which will not now be very long, I will show it to you. It is worth
knowing that the old English fathers, whom he cites, are point blank
against him ! and as full of the most important truths of the Gospel
as heart could wish. The ground on which he has placed himself,
therefore, can be effectually cut from under him; and this I am now
doing. . . . The note from the Dean of Wells was indeed a most kind and
friendly one. It must be a pleasure to you, dearest, that there are some
who think well of your poor partner's labours. It is an encouragement to
me, and the more, as I hope it is pleasant to you. I do not seek
|117popularity, nor do I labour with reference to encouragement. I
hope I look higher; still, it is something to be thankful for that our
God also prospers me in other ways. I am hoping that my remarks on
Pusey's sermon may be extensively useful.'
'BRISTOL, July 15, 1843.
' . . . Dear Mrs H. is, as you will perceive, a
little unhappy because out of active duty. I will write to her, and do
the best I can towards relieving her. I think I see how she is affected.
She has, like myself, too active a mind to allow her to be doing
nothing, and hence a strong feeling of dissatisfaction with self
whenever she is not fully employed. So it is with me. If I am
doing nothing, I soon get into mischief of one sort or other. This is
the case with dear Mrs H. What they have done they have done with the
best intentions; it is mischief, therefore, to be unhappy on that
account, and because it does not seem to have been direct service
rendered to the Saviour. Her work should now be--I mean, she should make
it this -- to wait in faith and hope for the instructions of that
|118 kind Providence which will not suffer so faithful a minister as
Mr H. to be long unemployed. But here lies the great difficulty which
all find it is in making our own will fully and entirely to acquiesce in
that of our Heavenly Father. I have no doubt you have often felt this.
Alas! I do daily, and my busy, wandering heart is constantly hewing out
its broken cisterns, and then wondering that it finds no water! We look
to friends, but they cannot effectually help us. At last we flee to Him
who is ready and willing to do all we want. May our trials ever end in
this!'
'July 16th.
' . . . I finish this after evening service. Just
returned from church, where our music has been very fine indeed, and we
had a tolerable sermon, except only that the Redeemer was not
sufficiently prominent. But not much is to be expected from minor
canons. They are, I fear, for the most part, a race among whom Puseyism
is likely to find many advocates ; we have, at least, two here who go
far in this way. We have had very large congregations, and upon the
whole, I feel very thankful for all I have seen and heard. May
|119our God give good effect to it all! Yours too has, I hope, been
a day of heavenly rest and peace. The Lord grant you all blessing and
spiritual prosperity upon it. Pray tell me how the school is going on,
and how the numbers in the Sunday School. . . . You see how large the
letters are that I write; and I can say, that if they were as large
again, I should not be tired in writing them. I seem to feel at home
when I am engaged in them. . . . These things are much more precious to
me than all that pomp or power could give. This next week we are to have
great doings here, as I said in my last, and in some of these I am to
bear a certain part. Oh. how much rather would I see and enjoy my
delights at Barley . . . one fortnight more, and then, with my God's
good blessing, I shall again hope to see and to enjoy the presence of
those I love, and our pretty scenery, and our peaceful little paradise,
wherein Christian love, and harmony, and faith, and hope, and every
Christian grace will, as I hope and pray, ever flourish and abound in
and through the sweet and constraining influences of that Holy Spirit,
which we shall ever seek as our best ruler and guide.'
|120
'BRISTOL, July 19, 1843.
'I am just now returned from presenting myself to
Prince Albert at the railway station, and while all is uproar and
confusion about me, I sit down and turn my thoughts and affections to my
dear home. . . . What a delightful change! How much, sweeter is one's
own dear home with the dear objects of one's own heart than all the
noise and vanity of the excited world! This evening I am to be at Leigh
Court, D. V., where there is to be music. . . . I must close for
the present, as the time for launching the great iron ship is
approaching. I must go and see this sight. I will fill up my space
afterwards. Just returned from the sight of the launch, which was very
fine indeed. The day has been showery, but upon the whole tolerably
fine.'
'July 20th.
'. . . The turmoil here is now pretty well over; we
shall now be quiet during the few days I have to stay among them. All
has gone off extremely well, much to the satisfaction of all. I have not
heard of so much as one accident. . . . I was much gratified with the
account of our school and congregations. . . . It delights me
|121 to hear that all is going on well; but I am distressed when I
hear the contrary. Thanks to our God for all His mercies to us; they are
indeed new every morning, and, what is best, they preserve us from the
many dangers and difficulties to which others are constantly subject. .
. . I often feel disposed to bemoan my seemingly very long captivity
here. But all-- in hands such as I trust we are--cannot but be for the
best.'
'BRISTOL, July 23d, 1843.
'I have been much delighted with Pye Smith's letter.
It is a very good specimen of real Christian feeling. I will answer it
in a day or two. I think you never saw a sharp controversy so sweetly
terminated ; oh, that my blessed Redeemer may make me sufficently feel
His goodness in thus giving me more than expected success!'
This refers to a long but amicable correspondence
with Dr Pye Smith, an eminent Nonconformist of that day, on the subject
of Dissent, suggested by a sermon of Dr P. Smith's on the 'Necessity of
Religion to the Well-Being of a Nation.' My father published his own
letters, in tract form, 'On the Subjects at Present
|122Agitated between Churchmen and Dissenters,' viz., 'On National
Religious Establishments in General,' 'On the Election of Bishops in the
Primitive Church,' 'On the Antiquity of Liturgical Services,' etc., etc.
'BRISTOL, July 23,1843.
'I have felt greatly encouraged in my Pusey
controversy. I do think my God will enable me to render a good service
to His Church. This is encouraging--and indeed I do not know any
employment so encouraging--not because it is controversy, for I believe
I shall be enabled so far to restrain all unkindly feeling, at least
that has hitherto been the case, and that my tract will not appear to be
much of a controversial character. I think, too, I shall be able to make
it short, which will be a great recommendation to it. My "Theophania" is
going rapidly off, and seems to be making some impression. May God grant
that the impression be good and abiding! People are inclined to think
that I have vindicated Eusebius from the charge of Arianism. The
Socinians, however, will be very unwilling to believe this. Of the
prophetical part of my Dissertation I have heard nothing. I have
|123no doubt, however, I shall have some hard hits. Well, may God's
will be done! I have usually benefited much by hard usage. Thanks to Him
who can thus bring water out of the stony rock, and make all things work
together for good to them whom He loves! . . . Just come from church; we
had a very good sermon from one of our minor canons. "He who is not with
Me is against Me." The subject is a most important one, and a most
extensive and searching one. I will lay it up in my mind for Barley and
for myself. Our congregations are large, but I fear the music is the
main attraction with the many. . . . The weather is cold and dark with
us, which, I fear, portends more rain.
'But God's will be done. Our mercies, whether as a
nation or as individuals, are far, very far greater than we deserve. I
fear, however, times of much trouble are coming on us. In the great
manufacturing districts there is scarcely anything to do, and an immense
irreligious population is assuming a very threatening position. In
Ireland it is all but open rebellion! South Wales is in a sad state of
excitement. It was only a few days ago I saw a train of artillery
|124moving up Park Street on its way thither, where there is now a
very large number of soldiers. God will, no doubt, fully protect His;
yet, when there is war and uproar, all partake to some extent in its
evils. Let all these considerations have the effect of bringing us
nearer to God, in faith, hope and every Christian grace and feeling.'
'P.S.--I send a Bristol newspaper that you may
see all the glories of the Prince's visit here.
'BRISTOL, July 25, 1843.
'This will be my last from this place at present. . .
. I breakfasted this morning with Carus at the Dean's, and afterwards
read over to him my sketch of an answer to Dr Pusey, which he seemed to
like much. I also gave him a few pages from my "Theophania," on
Prophecy, which staggered him considerably. He has promised to study the
whole question with the greatest attention, as he much feels its
importance. I do not hear of any reviews of my "Theophania" at present.
A month or two hence there will no doubt be plenty. Well, God's will and
word prevail is my theme. If any one fairly shows that I am wrong I will
recant, as it can give me no satisfaction to be the
|125 author of error. But of all this when I have the pleasure of
seeing you. Now, therefore, may thy gracious Saviour preserve thee and
me, and thine and mine, in the full faith and fear of God, and under the
guidance of His grace, and the protection of His providence !'
'TRIN. COLL., CAMB.,
'October 3rd, 1843.
'I find all here in extreme quietness, but very few
are in residence. The consequence is there is no temptation here to
wander from one's immediate business. I am getting on gloriously with my
shot at Pusey. I trust I shall in the course of the week entirely finish
it. I was mortified to find on Monday that the Library was closed for
four days; fortunately the College Library was open, and supplied all my
wants. It delights me greatly to find daily the old Fathers more and
more directly opposed to this new-fangled Divine. It would indeed be a
mortification to find that all the ancient worthies had discovered
nothing better than the figments of this Oxford school. . . . The quiet
of this place has settled me down after the late dissipation, etc., at
Barley, so that I am gradually forgetting all its excitements. . . . I
am, however, often induced to cry out for a
|126 simple desire to serve Him who has done so much for us--for Him
who made Himself poor that we might be rich!
'*Poor little Barley! O that thy seed-time may be in
the exercise of true faith and hope, and thy harvest in the abundance
thy God has promised to give to all who love and serve Him faithfully!
And that thou mayest occupy diligently until He come! The more I know of
myself, and of men generally, the more I fear lest a deceiving and
deceived heart turn us aside, and some lose the right way! God grant
this may not be our lot!'
[ * This refers to a sermon he preached
on the Sunday previous to his departure for Cambridge.]
Extract from the 'Theophania' :--
'If the word of Prophecy is "the more sure" evidence
to the believer of the truth of the hope that is in him, then it must
have been delivered in terms such as would at once be intelligible to
all, and would, at the same time, set forth such facts as would be
obvious, convincing and accessible to all. And this character it
certainly sustains. All authorities concur in the declaration that "when
all these things should have been
|127 done" "The End" should come : that "the mystery of God should
be finished as he had declared to His servants the prophets" : it should
be completed : time should now be no more : the End of all things (so
foretold) should be at hand, and be fully brought to pass : in these
days should be fulfilled all that had been spoken of Christ (and of His
church) by the prophets : or, in other words, when the gospel should
have been preached in all the world for a testimony to all nations, and
the power of the Holy People be scattered (abroad), then should the End
come, then should all these things be finished. I need now only say, all
these things have been done : the old and elementary system passed away
with a great noise; all these predicted empires have actually fallen,
and the new kingdom, the new heaven and earth, the new Jerusalem--all of
which were to descend from God, to be formed by His power, have been
realised on earth ; all these things have been done in the sight of all
the nations ; God's holy arm has been made bare in their sight: His
judgments have prevailed, and they remain for an everlasting testimony
to the whole world. His kingdom has come, as it was foretold it should,
and His will has, so far, been done; His purposes have been
|128 finished; and, from that day to the extreme end of time, it
will be the duty, as indeed it will be the great privilege of the
Church, to gather into its bosom the Jew, the Greek, the Scythian, the
Barbarian, bond and free; and to do this as the Apostles did in their
days--in obedience, faith and hope.'
'On the Restoration of the Jews.' 'On this question
much need not be said, for if the events of prophecy have all been
fulfilled, and were so fulfilled upon the establishment of the
Christian Church, as already shown, every hope of a restoration of the
Jews to Palestine must be groundless and futile. Besides, it must be
most incongruous to look for the temporalities of the Old Testament
under the New, in which we are taught that there is neither Greek nor
Jew, circumcision nor uncircumcision, Barbarian, Scythian, bond nor
free, but Christ is all and in all. That neither on Mount Gerizim, nor
in Jerusalem exclusively, should the Father be worshipped, but that
wherever there was a real spiritual child of Abraham there should be a
temple of God the Holy Ghost. And, let it be remembered, this was the
doctrine which the Apostles themselves felt the greatest difficulty in
receiving, met
|129the greatest in its propagation, and laboured most anxiously and
constantly to preserve entire from commixture with Jewish notions. . . .
In this case, then, as before, nothing short of a new revelation and a
new dispensation can justify the expectation of any such things as
these. Whether we are to expect any such new light and new appointment,
I leave it to others to determine. I can find no such things foretold. I
conclude on this question, therefore, that no restoration of Jews,
either to temporal or spiritual exclusive privileges, is to be expected
; that all such expectation is groundless; and, what is worse, that it
tends only to confirm Jewish prejudices, which have hitherto proved all
but invincible without it; and further, that those who are so anxiously
pressing it are unwarily calling into exercise a power more than equal
to all their better efforts to the contrary. To call the Jews to a
belief in Christ is a legitimate work of Christian faith and love. It is
that which our Lord commanded, and it is that in which the Apostles
persevered to the utmost. Circumstanced as the Jews now are, they are
"strangers to the covenants of promise, they are without hope and
without God in the world.'
|130They are as branches broken off and dissevered from the stock of
Abraham ; and it is faith in the Redeemer alone which can graft them in
and make them the spiritual seed of Abraham, the fleshly descent
availing nothing whatever under the New Covenant. To this end it is the
duty of the Christian Church to labour; and in this work there are the
best grounds for believing that their labour shall not be in vain.'
'TRIN. COLL., CAMB.,
'Nov. 18, 1843.
' . . . I have no particular news to tell you, except
that I am to dine, D. V., with the new Bishop of Litchfield at
King's Coll. Lodge. I expect to have a pleasant evening. Yes, there is
one thing more, I met a gentleman at our dinner table a day or two ago,
who said my "Eusebius" was exciting considerable interest, and
especially the views of Prophecy therein put forth. It seems to have
struck him forcibly that the views of those days differed so greatly
from those of these. So it is possible, and I think probable, that at no
very distant day my views, and those of the early Church, may
|131prevail. My impression is that they certainly will, and then it
will be seen that I am not of mind so unsound as some have imagined; but
this is not my chief glory. My great hope is that the truth will
prevail, and that Jewish notions will be so far got rid of as to enable
men to see the truth as plainly in the Old Testament as in the New, and
that these are most intimately connected together. . . . The good and
great men of former times can hardly be expected to have equal weight
with the good and little men of the present, because, what is near does,
by common perspective, appear to be much larger, higher and more
commanding than what is removed to a considerable distance. And so,
alas! is it with our holy Faith. The nearer object stands in the way of
the more distant one.'
'BRISTOL, Dec. 20, 1843.
'I send herewith my answer to Dr Pusey, and when you
have read it be so good as to put it into an envelope and direct it to
the Revnd. Dr Pusey, Christ Church, Oxford. Do not forget to put a
Queen's head on it. You see, dearest, the ground he takes -- that of
persecution. I had no doubt this would be the case, and
|132 have abundantly guarded against it. I have no doubt I shall in
this same way get blown up and cried down by the party throughout the
length and breadth of the land; and so I shall have to experience many
ups and downs! I think, however, I have the truth of God on my side. Nor
am I quite so young and raw in matters of this sort as to allow myself
to be blinded by plausibilities. I entertain nothing like hostile
feelings towards Dr Pusey or his party, but I do a perfect hatred, as I
hope, towards the unscriptural and earthborn notions which I think they
are labouring to propagate, and this, D. V., I will still
entertain. I am glad you like my views of the means of grace. I have
great confidence in your opinion on matters of this sort, and I always
benefit by them. I hope I have not merely taken a negative view of
things in this little work, but also a positive one, which will do much
good. I think Dr Pusey feels that my letter will have some effect. God
grant it may be a good one, and that only which will further His glory
and the good of His Church. . . . Pray take a correct copy of my note to
Dr . Pusey and lay it up by you, as it may be necessary for me hereafter
to publish it. I think I have
|133 not mistaken Dr Pusey's "little ones" for this
reason : he mentions these in opposition to others, who, he says, have
been brought up in an erroneous and defective mode of teaching. Surely,
then, these "little ones" must mean his own party. What think you
?'
|134
CHAPTER X
FIRST LETTER TO DR PUSEY, ETC.--1843-44
IN 1843 Dr Lee published a letter to Dr Pusey on his
sermon on the Eucharist. In the shape of remarks on this notorious
sermon, he demonstrates that Dr Pusey had both misunderstood and
misrepresented the authorities that he quoted in support of his
heretical views, and, with them, the Holy Scriptures and the formularies
of our Church. In reference to this pamphlet, the 'Morning Herald' of
December 20, 1843, remarks : 'It is indeed painful to think of the
position in which Dr Lee has, by these proofs, placed Dr Pusey; for he
has shown that "every one of the extracts, with their author," is
opposed to Dr Pusey's notion on the Eucharist, and that his sermon, with
the notes and appendix, is consistent neither with the express
declarations of Holy Writ, nor with those of the orthodox
|135 Fathers of our own Church claimed by Dr Pusey as his teachers,
nor yet with those of the Syrian, Greek and Latin Churches quoted as his
supporters; and all this in language most courteous, and with kindness
most tender. Dr Lee is no Low Churchman, as the following passage will
prove : "You were probably offended that a few are to be found among us
who think and speak too lowly of the means of grace adopted in our
Church. I can feel the force of this, and can lament it with you. But,
let me ask you, can you re'cognise no mean between the sin of making
these nothing and of making them everything ?-- between considering the
Eucharist a mere sign or symbol on the one hand, and as
consubstantial with the Deity and with man on the other? Can you
believe the absolute deification of the elements to be less
sinful in the one case than a defective view of their value and efficacy
is in the other? For my own part, I believe the former to be the greater
sin, tending, as it does, to rob God of His honour, and contributing, as
it must, to disseminate ignorance and superstition of the very worst
sort throughout the Church of Christ. If, indeed, you had adhered
closely to the guidance of Andrewes and Bramhall, you would have done
well. If,
|136 together with them, you had vigorously enforced the best
sentiments of the ancient orthodox Fathers, you would indeed have done a
good and a great work. You would have given to Holy Scripture its due
authority and pre-eminence, as they have done; to our Catholic,
Apostolic and Protestant Church the place and preference which are so
justly its due ; and you would have shown, as your teachers have done
before you, that both Romanists and Dissenters are living in open and
unwarrantable schism. This could not, under God, but have tended to
enlighten and to benefit both of these: to give a true and salutary bias
to our young men in the ministry, and preparing for it, which must have
been felt as a blessing for ages to come. Unhappily, however, you have
mistaken the way. Equally so has your misguided zeal found its admirers
and flatterers, and you seem to be gliding on smoothly under this, at
once unmindful, unconscious of, and even glorying in, the manifestly
ruinous tendency of your course. "The Holy Truth," which it seems to be
your object to propagate, is, as you must see, daily creating and
increasing an unholy division among us. Dissent is, on the one hand,
rejoicing at your progress and gathering strength under it. Romanism is
still
|137more anxious for your success, daily congratulates your heroism
and your blindness, receives now and then one of your deluded followers
into its bosom, and anxiously looks forward to the period when your
leaven shall have so leavened the whole lump that darkness, superstition
and cruelty shall again extend their ample ravages over this so long and
so richly-favoured land! Infidelity, too, hails with no less enthusiasm
the mystified reserve, the priest-ennobling projects, the superstitious,
blind and irrational theology of the Tractarian School, as something
well adapted to its extension. These, wiser in their generation than the
children of light, know full well how to appreciate efforts of this sort
--efforts from which the well-informed and well-intentioned cannot but
turn with sorrow, and over which the true disciple cannot but lament and
mourn."'
'On the tendency of Dr Pusey's writings and teaching,
Dr Lee thus beautifully and truthfully addressed the Hebrew professor of
the sister university :--"It is no less instructive to observe that just
in proportion as you have lost sight of the Scripture, and of its simple
but efficient modes of teaching, and of the genuine results of these,
the renewal of the soul through grace, in the same have you also lost
|138sight of the true intentions of the orthodox Fathers of the
Church, and of the doctrines of the Apostolic and Protestant Church of
England, of which you are a minister. In the same, too, have you
approached to the formal, spiritless, earthly and superstitious notions
of the Church of Rome. Instead of that Faith which once animated
our reformers and martyrs, of that Light which poured in upon
them from the simple spiritual apprehension of Holy Writ, of that
Love to God and to man which was shed abroad in their hearts by the
Holy Ghost, of that Hope and Faith which enabled them to
glorify God even in the very fires, and which has so abundantly since
their days not only emancipated the human mind, especially in this happy
land, from the darkness and folly which ages of ignorance had laid upon
it, but has enlightened, inflamed, and led it onward, even to these our
times, to results the most excellent, whether as it regards the things
of this world or of that which is to come, and which still seems to hold
out further prospects of wealth, both temporal and spiritual, to be
realised here and elsewhere, which it hath not yet entered into the
heart of man fully to conceive ; instead of this, I say, and of those
still higher stages of spiritual and intellectual illumination and
|139 prosperity which it is but reasonable to expect the unfettered
energies of man will arrive at, you and your school are proposing and
urging, with all the earnestness of a zeal the most blind and perverse,
that we should again return to the mummeries which had so long chained
down to earth our best and noblest endowments, and that our Church
should again become the willing slave of ignorance the most palpable,
and of superstition the most degrading. . . . Are we, having begun in
the spirit, now to labour to become perfect through the flesh? Let us,
then, throw away the principles which have so far and so happily led us,
and then to these vanities we shall certainly come. If we serve Baal at
all, we shall serve him much. .To this the traditions of men have ever
led; to this the prostration of the human intellect, and with it
ignorance, folly and vice of every description must necessarily succeed.
It was by this that men once, professing themselves to be wise,
became fools; by this that they changed the glory of God. to the
image of a calf that eateth hay ; by this that both Gentile and Jew
became earthly, sensual, devilish ; by this that the infatuated Church
of Rome became the cage of every unclean bird, enslaved and impoverished
the nations of Europe, imbrued its hands
|140in the blood of the saints ; and by this it is now endeavouring
again to reinstate itself in that dominion of ignorance and of tyranny
which it so long and so mercilessly exercised.
'The great difference between this system and that of
the Catholic Church of Christ, against which you are now--unwittingly, I
trust--arraying yourself, is one of principle. It is that of an
unflinching, well-grounded adherence to the Commandments of God;
of taking these, and these only, as the grounds of Faith; and by these
exclusively to abide. On this foundation now stands our Apostolic,
Reformed and Protestant Church, and so long as it stands on this rock
the gates of hell shall not prevail against it. It shall carry with it,
and within it, the elements of its strength, and these are nothing short
of almighty. They are the doctrines of the Scriptures of truth, of the
Word of His grace ; and the power of His spirit attending its due
administration shall be able to build up its members, and to give them
an inheritance among all them that are sanctified."'
'BRISTOL, Dec. 31, 1843.
'With this I begin another series of my
|141Sabbath epistles from this place; with this I close the last
year. . . . I feel thankful for many mercies received since this time
twelve months. No real sorrow has overtaken me, but much positive
happiness has been granted. My "Theophania," and my letter against
Puseyism, will, I trust, long remain as testimonies of these mercies,
but rather tending to further the honour of God and the good of His
people, and as checks to error and heterodoxy among our fellow men. Our
church at Barley has, I hope, been making some progress, and that our
own souls have partaken in the growth in grace, which we hope we witness
among our neighbours. To all this may our God add, in the coming year,
the increase of thirty, sixty and an hundredfold !
'Mr Bedford, the incumbent of St George's, in Park
Street, is dead ; he died a few days ago . . . I shall make early
inquiry whether Lord Wm. Somerset wishes to take the appointment to St
George's as his option. If he does not, it will probably come to me.
What must I then do ? Is Mr H. the man ? I feel rather in a strait on
this matter. Do let me have all your mind on it. I should greatly wish
to
|142put in a good man there; it presents a scene of great
usefulness. . . . The weather here is a little cooler, which I am glad
of. Yesterday, in London, it felt quite winterly, and particularly so as
there was a thick London fog coming on.'
(My father had the option of appointing to St
George's, Park Street, Bristol, and gave it to his brother-in-law, the
Reverend R. L. Hopper, whose ministrations were greatly valued during
the long period -- over five-and-twenty years-- that he held the
living.)
'I have received another note from Dr Pusey, much of
a piece with the last. He says he knows I shall object to what he
does hold, although I may have misunderstood him ; that he feels he
has Bp. Andrewes with him, but that he declines controversy. He is sorry
to hear I have been unwell, and ends with "your humble servant, E. B.
Pusey." I shall send him an answer to this, couched in terms as
respectful as possible ; and here I suppose our correspondence will end.
I wonder that he drops Abp. Bramhall here, as well as the Fathers
generally. This is odd, surely ; but he is a very odd sort of writer,
and, I suspect, a very eccentric man. I think I shall
|143have no public controversy with him ; but whether all his
followers may be silent or not is another thing. I suspect they will
not. God's will be done. I know I have only His sacred truth before me,
and I fear nothing, knowing as I do His faithfulness and goodness. My
next year's work will, I think, be my exposition of prophecy, D. V.,
and it is not improbable I may find matter sufficient even to
convince Mrs Professor Lee that hitherto she has been greatly in the
dark on this interesting and momentous subject. But this, you will say,
is counting on victory without my host. Well, wait and thou shalt see
what God can do through an instrument so weak as the poor Professor. . .
. Love me and pray for me, and I shall be greatly prospered in all I
take in hand.'
Note from Dr PUSEY to Dr LEE.
'MY DEAR SIR,-- I thank you for your note. I ought to
say, in answer, that I believe you would object to what I do hold, altho'
you mistake my meaning, as your own language is painful to me. I ought
to say thus much, lest I seem to withdraw anything I do hold. I feel
persuaded that what I hold Bp. Andrewes held. However, I do not
|144 mean to enter into controversy, but commit all to God.
'I was sorry to hear that you had been ill.-- Your
humble servant,
E. B. PUSEY.
'BRIGHTON, Dec. 29.'
'BRISTOL, Jan. 1,
'44.
'. . . I received an Oxford newspaper to-day, I
suppose from Barley, which speaks in high terms of my letter to Pusey. I
must say I had to-day a conference with Mr C., who behaved exceedingly
well. I begin to hope I have done him a real good. He promises to read
the "Homilies," and some of our best divines. I hope I have let in a ray
of light to him which may be of great service to him as long as he
lives. God be praised for this hope.'
'BRISTOL, Jan. 4, 1844.
'I have just received a very delightful note from the
Duchess of Northumberland, which I send with this. I think the religious
feeling of the Duchess will please you and give you cause for
thankfulness. May God of His mercy grant that my little work may redound
to the advancement of His glory! I do not know whether E.
|145and you saw it, but the last "Church and State Gazette" gave to
my letter against Pusey a splendid character in a very few words.'
'ALNWICK CASTLE,
'2d Jany. 1844.
'REVND. SIR,--I delayed for a few days acknowledging
the receipt of your tract and welcome letter, as the Duke and I were
desirous of reading together your explanation of a subject Dr Pusey had
attempted so to mystify in his sermon; it was impossible to comprehend
him. We both feel not a little obliged to you, and pray accept my thanks
for presenting me with a discourse so clear, so firm, and so temperate,
that I have felt an innate thankfulness and satisfaction that it adds
strength to the faith in which I have been brought up, and makes me more
than ever lament the awful attempts that it would be blindness to deny
are making to destroy our admirable institution. I do believe, however,
that exertions like yours are producing good effects ; those who always
meant well will, like Palmer, make an honourable retreat when they find
an honest zeal has led them astray, and with pure Scriptural truths and
a true
|146 understanding of the Orthodox Fathers I trust this most
incomprehensible conspiracy will be stopped and defeated. I had just
read Palmer's pamphlet and the Bp. of Ossory's charge when your "Answer"
reached us, and I wish I could tell you how much the Duke approves it,
but your own feelings and the motives that govern you will best tell
you. Allow me to tell you how sincerely we hope a blessing will rest
upon your good work, and help to sustain our Holy Church in its
Christian purity,--and I remain, revnd. sir, yours very truly,
C. F. NORTHUMBERLAND.'
'BRISTOL, Janry. 7, 1844.
'I sit down with great pleasure to write my little
Sunday love-despatch to you, and this is the more pleasing as I have
experienced mercies many, which suggest at once feelings of thankfulness
and love. We had a very excellent sermon this morning from Mr C., so
good, indeed, as to surprise me greatly. It contained the marrow of
Scripture truth, and this plainly and fully put. The text was I John v.
11, which you will say contains a fine subject. After this we had a very
full communion, in which between 3 and £4 was collected.
This evening's service had
|147 too much of the play-house in it. We had a fine anthem from
Haydn, too fine much, in my opinion, for a church; then, as soon as this
was over, a host of the vulgar instantly turned out, which greatly
disgusted me. I will, if possible, put an end to this. . . . My lectures
at Cambridge must commence soon after I leave this place. We had a most
pleasant evening at Blaize Castle. . . . My letter to Pusey is very
highly thought of. You will smile to hear that I have had another note
from him, which is in much better humour than the two former ones. You
must have been pleased with the Duchess of N.'s note. She evidently is a
very discerning lady. But the great comfort is, that my poor endeavour
promises to advance the truth, to give glory to God, to advance the
knowledge of the Saviour, and to give strength to our Holy Apostolic
Church. . . . May God second it in this way, so that all the glory, all
the praise, be His !'
'BRISTOL, Janry. 9, 1844.
'. . . I believe I told you that I had had another
note from Dr Pusey. He seems to me to be in rather better temper than
the two former; but, as he is obscure, this is doubtful. One thing
|148is most clear, he has felt the force of my letter. May God grant
it be for his spiritual good. It should seem that my pamphlet is making
considerable ground; it seems to have made considerable impression. I
have said in my note to E. what the "Church and State Gazette" said
about it. ... There is nothing new here, except a fierce east wind with
small drops of rain, which makes all dark and dirty, and necessarily
cold. Thank my God I am in a warm and comfortable room, shielded from
all the inclemency of the wintry sky. Soon I expect we shall have a
world of snow, which will be acceptable. I always enjoy it greatly.'
'BRISTOL, Janry. 14, 1844.
'. . . I am glad you noticed the note of the Duchess.
It certainly gave me much pleasure, and this principally in the belief
that she well understood what she was writing about. I dined at Mr
George's on Friday last, and passed a pleasant evening. I was rather
excited by the arguments of a Mr C, a clergyman here, about prophecy,
who, alas! has not the least idea as to how an argument ought to be
conducted. This is what always exceeds my forbearance;
|149but I hope to learn better things. I preached this morning at
the Cathedral to an attentive audience. . . . This evening we had an
uncommonly good sermon from Mr Milner. It really was the sermon of a man
of experience ; it suited me well. It discoursed on pressing through the
strait gate, a thing of which I have not always felt so great a
necessity as I think I begin to feel, and to see absolutely necessary.
The sermon, however, did not insist on an extreme mortification of the
flesh, but on an absolute effort of the spirit; an effort which should
resist sin in thought, and inculcate purity of heart as a principle.
This was very good. I liked it much. May God give the consideration its
due effect. Our anthem was one of Boyce's, and was indeed a very
impressive one; Job xxviii. 12, to the end. The matter contained in this
particular part of Scripture I have always thought extremely beautiful.
Pray look at the place in my translation. It is pregnant with
instruction, and Boyce's music is admirably adapted to it, giving it a
force and solemnity which ordinary minds hardly ever feel. My own sermon
this morning was quite new. You shall see it when I reach Barley. Its
object was to put down all
|150self-sufficiency. "We are not sufficient of ourselves," etc., 2
Cor. iii. 5, and to inculcate reliance on the sufficiency alone which
God gives. One of the Oxford heads was present, as I was told, viz., Dr
Jenkins, the head of Baliol. I intended to touch the Puseyites, and this
but slightly. I mean, not to fill the sermon with a refutation of their
fooleries, but mainly to inculcate the power of the Spirit, and in this,
the sufficiency of the believer. . . . My tract, I feel, is making a
great impression. May I not say with St James, "How great a fire a
little matter kindleth I" I mean, how much our gracious God may please
to do by means so weak and so worthless! . . . I enclose a note from the
editor of the "Church and State Gazette," and take it for granted that
you have read my letter against the Puseyites therein.'
'342 STRAND, Janry. 11th, /44.
'The editor of the "Church and State Gazette"
presents his compliments to Professor Lee, and begs to thank him
expressly for the very valuable communication to the "Gazette," this day
received, and now in the press. From such a source the M.S. is doubly
valuable, and the editor cannot
|151 too warmly express his obligations for the honour conferred in,
the columns in which it will appear.'
'BRISTOL, Janry. 17, 1844.
'. . . If my correspondence last week was not so
frequent as usual, it was owing to the endless calls I have to go out to
dinner parties. This occupies my whole evening on such days, and it was
the evening which I usually devoted to this delightful work. This I am
forced to write in the middle of the day, having to go out to a dinner
this evening. I have been so out every evening this week; that of
to-morrow I have refused so to spend. Friday's is promised, and
Monday's, next week, solicited: Believe me, this greatly teases me, and
particularly as it injures my correspondence with you. . . . My heart is
hourly stealing away to Barley . . . and in these short reveries I feel
as if I were at home. They are therefore very delightful to me. . . .
Pray, did you see my severe letter against Newman in the "Church and
State Gazette ? "'
'BRISTOL, Janry. 24, 1844.
'. . . Every day have I had one or two invitations
out to dinner to deal with, until I have
|152 been perfectly tired of them. I have determined not to go out
again during my stay. The kindness I have received has been truly great;
and it should seem I am becoming marvellously popular. The letter to
Pusey seems to have done wonders in this way--I hear nothing but praise
of it. I trust, however, I shall not become vain therefrom. To-day a
Hampshire paper arrived, with a very good short review of the
controversy.'
|153
CHAPTER XI
LETTERS TO ARCHD. THORP, DR PUSEY, ETC.
'TRIN. COLL., Nov. 19th, 1845.
'ALTHOUGH I expect to see you very soon, I cannot
deny myself the pleasure of sending this, because I think it will amuse
and gratify you. . . . 'Our Bible Society on Monday evening went off
charmingly. The meeting was a large one, and was nobly supported by the
speakers. I was roused, and gave them a short, animated address at its
close. I have not heard what was collected. Mr Carus walked with me to
my rooms; he was highly gratified at the proceedings, and opened his
heart much on the state of his religious young men. He said he had not
fewer than two hundred and fifty at his rooms on Sunday evening, when
the Bishop of Calcutta addressed them in his usual animated way. I was
not a little surprised and delighted to hear him say that I was little
aware how much I was strengthening his hands. Particulars I did not
|154ask, but could not help thanking God for this. My last letter to
Archdeacon Thorp seems to have made considerable impression here. I hear
of it from several quarters. The Camdenians have, I am told, left the
University. I am delighted to hear this. If my efforts have in the least
promoted this, I thank my God most heartily for it. Yesterday I dined
with the Vice-Chancellor, and we had a very pleasant party. When we
dispersed I went to Scholefield's to meet the Bp. of Calcutta. The Bp.
had taken a little cold, and was gone to bed before I arrived there. I
was requested to be chaplain. I consented, and read 2 Tim. 1. for them,
it being the lesson for the evening. The son of the Duke of Manchester
was there, to whom I was introduced, having known his father many years
ago. . . . This evening I am to dine at our Lodge to meet the Bp. of
Calcutta.'
In June 1845, Dr Lee published a letter to the
Venerable Archdeacon Thorp, President of the Camden Society, on its late
re-organisation and apparent objects, in the 'Christian's Monthly
Magazine.' He says--' The laws of this society, as they originally
stood, went simply and solely to what everyone seemed to wish for--the
|155 encouragement of the study of Church Architecture.' But now
'the new code to be adopted would confer upon the committee new powers
and exemptions which they had hitherto not possessed,' and one of the
committee openly avowed 'that it was not architecture alone for which
the society was formed, and for the advancement of which it had been
carried on even from the first.' 'It was,' said Mr Hope, in the words of
the president himself, and therefore invested with the best authority,
'also for the great purpose of advancing and carrying out those esoteric
principles of good Church - membership, which carried a religiosity with
them, etc., that this society had been formed, and hitherto had exerted
itself.'
Dr Lee goes on :--'I would ask on what authority it
had been assumed that this society had ever any real connection with the
University at all? The said church principles are the principles of
Romanism.' He then quotes the facts which had induced him to think so.
One of the members of the new committee was a Mr Stokes, who had been
denounced by Professor Sedgwick as the author of the 'Ecclesiastical
Calendar,' the title of which was 'A Christian Kalendar for the members
of the Established Church, by a Lay Member of
|156 the Camden Society,' Cambridge, etc. It was carried
surreptitiously through the University Press, and on this account it was
that the authorities forbade any other works of the society being
printed at their Press. 'In this Kalendar,' says Dr Lee, 'we are
presented with the "six general laws or precepts of Holy Church." The
first enjoins "auricular confession." "To confess our sins, as occasion
is, to a learned and discreet priest." "Not to solemnise holy matrimony
at certain seasons." 'An extract from Dr Pusey is given as to how the
Lenten fast is to be holily observed. The Holy Sacraments are presented
to members of the Established Church as being seven. The two great
sacraments are 'Baptism' and the 'Holy Eucharist' Five lesser
sacramental rites are 'Confirmation, Penance, Extreme Unction, Holy
Orders, and Matrimony.' Then we have 'the seven spiritual works of
mercy,' etc., and the seven canonical hours of prayer--'Matins and
Lauds, Prime, Tierce, Sext, Nones, Vespers, Compline,' none of which
have as such ever been taught or enjoined in the Established Church.
They are all, in fact, nothing more or less than transcripts from the
Romish service books!' Then we are told (Jan. 6) after some other trash
about the Magi,
|157that their relics, after several translations, were removed to
Cologne in the twelfth century.' Then that the 'relics of St Prisca are
preserved in her church at Rome, which gives title to a cardinal.'
Extremely important indeed ! Again (Jan. 21), 'A church was built over
the spot on which St Agnes was decapitated at Rome, and in it is blessed
the wool from which archiepiscopal palls are made ; it also gives title
to a cardinal.' (Jan. 22) 'The relics of St Vincent,' it is said, 'were
honoured with miracles.' In some places these relics are 'blessed,'
'sacred,' 'precious,' and so on. Passing over other similar worthless
matter we come to Feb. 3. Here 'St Blase was Bishop of Sebaste in
Armenia. He is the patron of wool-combers.' Feb. 6. St Agatha 'is the
patroness of the island of Malta.' March 1. 'St David, the patron of
Wales.' April 23. 'St George, the great martyr, the patron of England,'
etc. I will remark here, once for all, on these patron saints; their
patronage is worth either something or nothing. If they are in a
situation to receive the petitions and to relieve the wants of their
clients, then it is worth something. But this taken for granted, that
they are vested either more or less with divine powers, and are to be
considered as worthy and acceptable mediators with God ;
|158this Romanists teach; this, however, the Established Church
denies; this every sound member of it repudiates ; and this Holy
Scripture condemns ; as does in one way or other every orthodox writer
of the Catholic Church, both ancient and modern ! But Mr Stokes, it
should seem, thinks that it ought, at least, to be believed by members
of our Church, and your society, that it is too harmless to be objected
to. To come to matter of graver import. March 12. We have 'St Gregory
the Great . . .' he occupied the Chair of St Peter from 590-604. Mr
Stokes has told us that 'Rome is the only Apostolic See of the Western
Church,' that it is the ' Holy See,' the 'Chair of St Peter,'
etc. ... But Mr Stokes was elected with thunders of applause. I have,
therefore, a right to conclude that the dogmas put forth in this
Kalendar, of which Mr Stokes appears to be the author, are not at
variance with the opinion, in other words, "the esoteric principles of
good Church membership," under which alone this society is determined to
act; and these dogmas are purely Popish. I conclude, therefore, that the
said esoteric principles are also Popish and nothing else. . . .
'Yes, Mr President, get these principles of Church
membership again in the ascendant here, and what
|159must be the consequence? The extinction, of necessity, of all
civil and religious liberty among us; the Established Church not what it
is now, the House of Prayer and spiritual refreshing to many a pious
soul, but a "den of thieves"; the throne trampled on, the priesthood
deified. One of this body, the worst and weakest, perhaps, of them all,
honoured and obeyed as the vicar of Christ on earth, and as the only
fountain of truth and unity to be found in this system of things.
'This, or something like it, you may perhaps be
looking to with increasing interest. But, let me tell you, although
neither prophet nor the son of a prophet, this will never come to pass
in this country. Your labours may, and will, in all probability, lead to
great and violent political commotion, and, it may be, to distress and
bloodshed, but the end apparently had in view will never be realised.
That marked Providence, which has watched over this nation ever since
the days of what Mr Stokes terms a "change of the religion"--the
glorious Reformation--will not desert it while there is to be found in
it anything like the remnant, now its denizens, which have not bowed the
knee to Baal. And this, I will venture to predict, notwithstanding your
boast of the extended and extending number of
|160your supporters, the light imbibed, the good sense entertained,
the real knowledge and real English honesty, visible far and wide among
us, shall, whatever may become of our Apostolical Establishment, which
it is not improbable your endeavours may succeed in destroying, secure
to it, and enable it to continue in, its beauty and strength to
countless generations. I will add only one word more. I ask, can the
University, consistently with its character and obligations both to the
Church and the throne, allow such a society as this to continue within
its precincts? Can it, I say, allow an esoteric theological institution,
producing such fruits as those noticed above, wholly opposed to the
doctrines which it is bound to teach and enforce upon its members, to
remain a moment within it, now that its character is known, that its
practices are ascertained to be bad, that it has apparently ruined the
religious principles and prospects, perhaps for ever, of one at least of
the most promising young men committed to its charge ?'
TRIN. COLL., CAMS.,
'Feb. 10, 1846.
'An old pupil of mine has just now left me, full of
the question of Prophecy. He came on purpose to talk with me about it.
He says many are
|161 waiting with anxiety for my work, and are most anxious to see
my views established, as they are quite tired out with the tyranny of
Bickersteth, Birks, etc. I can only say the Lord knows I expect nothing
from man. I seek none of the honour that comes from them; but I do exult
in the hope that I shall be able to put down in God's good strength some
of the vanity floating about during many years past, and to vindicate
the truth and power of the Gospel. I can say but too truly, I have in
this undertaking received no encouragement from man ; no, not of my own
household. Thanks to His great goodness, which has so far upholden me,
yet I know and feel that He is with me, and that nothing man can do
shall hurt my progress, and His rod and staff shall comfort me.'
'TRIN. COLL., CAMB.,
'March 3, 1846.
'I have, thanks to my gracious Redeemer, nothing but
blessing to tell you of. I got safely and comfortably here, got through
my lecture with great comfort also; since that time all has been
blessing and peace. Mr Fares seems to be pretty well . . . we go on very
well upon the whole, and I hope, before he goes, we shall have the
greatest part of our work done.
|162The rest must be done after he returns to Malta, and finished by
epistle. I have seen no one since I left you about whom you would be
interested, except Prof. Scholefield and General Tom Thumb. . . . As to
the General, he was riding in an open car about Cambridge to-day,
dressed in uniform. The whole street full was, of course, after him; my
impression is that the whole is "a take in." He is, I think, a small
child of about four years old, who will after a time stand in need of
larger clothes. In the meantime, however, he is making, as they say,
about three thousand a year! Oh, how easily mankind is gulled! And how
difficult it is to get them to spare one farthing to things of infinite
value and moment! People must have something to stare at! or to wonder
at! or about which they themselves can talk, or write, in a wondrous
way!'
The above refers to the new translation of the Bible
into Arabic, which my father was making for the Society for Promoting
Christian Knowledge. Mr Fares, a Syrian gentleman, was helping him. The
work was not finished when he died in 1852, but it was taken up by his
pupil and friend, the late Professor Jarrett, and a letter from the
|163secretary of the society, referring to Dr Lee's labours on this
behalf, will be found in its place, among others received by my mother
after his death.
'TRIN. COLL., CAMB.,
'March 24, 1846.
'Thanks to the best of Friends, I have nothing but
comforts to speak about. My lecture was easy to me and comfortable, and
the recollection of it has been comfortable. The meeting last night was
large, spirited and highly spiritual. I begin to be afraid that I may
possibly become popular. I concluded with a speech which was well
received, and, in my recollection of it, I do not know of anything I
would since have unsaid. . . . I have also to be thankful that I have
just finished my article on Pusey's second sermon; I yesterday sent one
packet, this evening I sent the last So far, my God be praised. I feel
quite relieved ; what with my lecture, the paper to be finished, the
meeting to be held, and my speech to be made, I feel quite out of
prison, and in good health and spirits. . . . My heart is at liberty to
think and speak for itself. And what shall I say? Why, that mercy, and
loving-kindness everywhere meet me. I have had, too, a letter from Mr
Faber, which I also send for
|164your perusal. I am sure it will please you. You will see that he
is full, as a prophet, with seemingly forthcoming events. To-morrow I
shall answer it, and will send my answer through you. . . .'
The two following letters from Mr Faber appear to me
sufficiently interesting to be inserted here :--
'SHERBORN HOUSE,
'March 22, 1846.
'MY DEAR SIR,--Thank you very cordially, for all the
trouble which you have taken. If I had not mistrusted my own
speculation, I should not have applied to you. In truth, I felt that I
was somewhat in the predicament of the "Incidit in Scyllam cupiens
vitare Charybdin." I was removing one difficulty only to fall
into another. In fine, while I did not feel sure about my bare
grammatical translation, I had a consciousness that my limitation of
this, "I was not known," to Abraham was more like a contrivance to serve
a turn than a legitimate interpretation. It is curious enough, and which
rather endangers my humility, that the very solution (as I understand
it) which you propose had flitted through my brain many years
ago. As sanctioned by your authority, I
|165 very much incline now to think, that it is the true key
of the present very perplexing passage. That we may not be at
cross-purposes, and that I may ascertain whether in the solution we
really have coincided, I will briefly give what I had thought might do
away the difficulty. Exactly on your editorial theory, which I think
quite indisputable, I conceived that the name, really given by Abraham
to the place of sacrifice, was not Jehovah-Jireh, but El Shaddai-Jireh;
and that, afterward, on the occupation of the country by the Israelites,
the old patriarchal name, like many other recorded names, was changed to
what had become its equivalent, by the revelation which Moses received ;
namely, to Jehovah-Jireh. To this I the more inclined, because the very
place bears clearly the mark of an editorial hand The addition, '"as it
is said to this day," in the Mount of Jehovah it shall be seen' (or
rather, perhaps, in the Mount Jehovah shall appear), could never have
been written by Moses himself. In the modern manufactory of a book the
clause would have been an editorial foot-note ; in old simplicity it
was, what we should deem unwarrantably, inserted in the text. On the
whole, I recalled that I mentally traced the pedigree of the name
thus:--
|166
'1. Abraham, not knowing the name Jehovah, called the
place El-Shaddai-Jireh.
'2. When the Israelites occupied the country, the
name Jehovah, being then known, gave rise to the proverb, expressive of
any remarkable interposition of God, "In the Mount, Jehovah shall
appear."
'3. And, finally, the verbal use of the proverb
produced a change in the original name of the place, so that,
conformably with the wording of the proverb, that place lost its old
original name of El-Shaddai-Jireh, and acquired the new, but henceforth
permanent, name of Jehovah-Jireh.
'This was one of my speculations; and I think it is
the same, or pretty much the same, as that suggested in your letter. You
will know whether I judge correctly as to the identity of our views. If
the present, or something like it, be not the true solution, I shall be
at sea again, for not one of the old solutions that I ever met with gave
me any satisfaction. I know how much engaged you are ; but a single line
of yea or nay as to whether this is or is not your solution would very
much gratify me.
'I knew that you wrote the "Letters on Isaac Taylor."
Very conceited book, the first portion of which so completely satisfied
me that I went no further. . . .
|167
'I was very glad to find that you gave such a
dressing to Dr Thorp, particularly in connection with Nasmyth Stokes.
That unfortunate, but very conceited, youth, like a nephew of my own,
has ended his Tractarian vagaries by going over to Popery. The letter
which I wrote at the request of his uncle, Mr Stokes, appeared in the
"Christian's Magazine," and has been followed, and is still in course of
being followed, by other letters upon Mr Newman's "Development" and Dr
Moehler's" Symbolism." The whole number will be ten, and, when they
shall have successively appeared in the magazine, they will be printed
collectively in a small volume by the Reformation Society. I shall look
forward with much interest to your announced letter in the next number
of the same magazine.
'I was fully aware of the difference in our views on
Prophecy. You, I know, are a Preterist, and a modern party among the
Tractarians are all Futurists. Now, as I am neither, I must either
condemn myself or set both Preterists and Futurists down as mistaken.
According to my own view, we are on the very brink of a precipice, for I
certainly believe that we are on the eve of that last fearful
bouleversement which is the concurrent theme of all the prophets.
Remarkably enough,
|168on the principle, I suppose, of coming events casting their
shadows before them, mere secular politicians seem equally to be
anticipating some great crisis, notwithstanding the frequent talk in the
newspapers that a long peace is certain, and that nations are now too
wise to go to war. I fear that the peace of the world depends upon the
life of a man who is only a fortnight older than myself --Louis
Philippe, to wit. However, I shall be most happy if I prove mistaken. I
think, nevertheless, that we may clearly enough see preparations for the
final dissolution of the component parts of the mixed colossus of
Empire, which is so distinctly announced by Daniel, chap. ii. 35, 44.
But difference in our views of so difficult a subject as Prophecy will,
I am sure, produce no diminution of respect and regard on either side. .
. . I observe you threaten an assault on Mr Forster touching his Arabic,
as respects the old language. I have read his book. He strikes me as
perhaps a little too sanguine anent the Hamyar, but he does not describe
it as an absolutely different language from Arabic. As I understand him,
he exhibits it rather as old Arabic than as a different language. I am
quite at sea as to how he attains the deciphering of the rock
inscriptions. I
|169 had anticipated something analagous to the Rosetta stone, but
did not find it.--Believe me, dear sir, yours very truly,
G. S. FABER.'
'SHERBURN HOUSE,
'April 4, 1846.
'Your brother professor, in good sooth, whatever may
be his knowledge of Hebrew, is one of the most muddle-headed persons in
argumentative powers that I ever met with. A great deal of the "mistings"
of Tractarianism on the part (for instance) of such a man as Newman was,
I believe, intentional, and introduced for the nonce; but Pusey's "mistings,"
so far as I can judge from every writing of his that has passed under my
eye, is really innocent; though Pusey, by some sophism of not very easy
comprehension, manages to hold conjointly his preferment and his
opinions. Still, inherently, I believe him to be an honester man than
Newman, simply because he has not a tithe of his intellect. . . . In my
letter, the whipster, who ruled Luther "to be an apostate monk and an
atheist, and who determined, in short, that the Reformation is a sin of
three centuries," is my ill-persuaded nephew, the dupe of Newman and
others who have played upon his besetting sin of
|170vanity, much in the same manner, I suspect, as the young Cantab
Stokes was played upon in your university. My nephew has showy talents,
and a mint of vanity. He has an imagination and poetical bend, but
certainly not an iron head. Had he possessed the latter article, albeit
more useful than ornamental, he would not have been where he is.
'G. S. FABER.'
'TRIN. COLL., March 26,
'46.
'You had from me this morning my answer to Mr Faber.
To-morrow, D. V., I hope to be with you. But, I must tell you, I
have begun to be Puseyite in good earnest. Yesterday, being Lady-Day, I
fasted! This was a good beginning, you will say. No doubt it was. But,
to see its merits, you should know all about it. I was invited to meet a
party at seven o'clock, which I supposed must be a dinner party. I was
more than punctual, for I was ten minutes before the time at the place
appointed, as I had a great horror of keeping people waiting at so late
an hour. Nearer to eight o'clock than seven, in came coffee ! "Oh," said
I, "I am finely dished ! I am to have a dish of tea, then, instead of a
well-dished-up piece of roast beef, etc. ?" "Well, dear friend, this
being the
|171case, make the best of it." "So I will," said I to myself; and
accordingly I looked out for the solids. These consisted of toast and
butter, plum cake, etc., and so, philosopher-like, I made a very good
dinner upon what everybody else would have considered a mere pretence
for eating. I felt very comfortable, partook in some good music, was at
home by ten, went to bed, and slept sound and well ! This is my
Puseyitish commencement, and, I trust, termination of austerities.'
In this year my father published his second letter to
Dr Pusey, which bears the title, 'The Doctrine of the Keys; or,
Sacerdotal Binding and Loosing,' as taught in Holy Scripture, the
Fathers of the Primitive Church, and in the United Church of Great
Britain and Ireland,' in refutation of certain notions lately put forth
by him in a sermon preached before the members of that university.' The
letter is not a very long one ; I will only give one sentence from
it:--'Your views and feelings are in direct opposition to those which
are taught and urged in the Reformed Church of these realms.'
The appendix to the letter is very lengthy, and deals
exhaustively with the subject of the Confessional and its origin ; a
passage from the end of
|172 it is here quoted as summing up his views on the subject:--
'The particular thing had in view, is the
establishment of private confession, with the full and entire power of
absolution in the priest. For this, as Dr Pusey tells us, there is no
want of any new appointments ; the whole may be adopted with the
greatest ease, and with the best effects possible. We have only to take
his statements as those of all orthodox antiquity, and as recommended by
our own soundest divines. But here, again, it unhappily turns out, upon
a little inquiry, that orthodox antiquity never recognised any such
thing, as it likewise never did the power, in the ministers of religion,
directly to absolve anyone of his sins; all that was ever professed by
the true Church being, to teach the remission of sins upon the due use
of the means of grace, and through the tender mercy of our God in our
Saviour Christ. All here, therefore, is, as before, very promising, but
quite groundless, alluring, but utterly void of truth. But then private
confession would, as Dr Pusey thinks, be a good thing, no matter what
the infidel Michelet or others may have said to the contrary. Medicine
is good, as is also law, although these may have been so abused in
unskilful or dishonest hands as
|173 even to have destroyed life. The difference, however, lies
here--medicine and law are not in themselves bad ; it is the abuse of
these only which can make them so. The principle which governs private
confession, as here recommended, is a totally different thing ; it is in
itself essentially bad, and can in no way be made otherwise. It
necessarily puts artful and designing men--and such the school of its
advocates have universally been-- into a situation the most ruinous to
society, public and private . . . and to this the history of the
confessional will supply the most satisfactory proofs ; while the powers
of the faithful minister can in no way be increased by it. ... Of its
abettors, and of Dr Pusey in particular, I myself believe nothing short
of a judicial blindness as to the truth, ignorantly hoping to discover
something better than the Word of God, as interpreted by Christ's
Church, has to supply, can account for their conduct. It must be that
secret and unseen power of error which induces men to do things which,
in its earlier progress, they never would believe it possible they could
do. "What," said Hazael to the Prophet, "is thy servant a dog that he
should do this great thing?" 2 Kings viii. 13. Well indeed might the
man of God weep at
|174 viewing, in the young traitor and murderer, the germ of sins
and cruelties he was so soon to commit, and of which he probably had
then neither the slightest conception nor the will to undertake. In the
absence of Divine light there ever is a progress from bad to worse ; and
in nothing has this been more visible than in the progress of the
Tractarian party. Dr Wiseman admonished Mr Newman of this a few years
ago. He very clearly saw whither the arch-Tractarian was wending his
way, and sagely told him that, as he had begun to see as through a glass
darkly, the day was not far distant when he should see and feel wholly
as he himself did. The day came; Newman halted no longer between two
opinions; and now, in Dr Pusey's "other vineyard" he is serving
"Baal much." The loss of spiritual sight has here, alas! precipitated
both the leader and the led into the same ditch !
'It is painful to me to say anything which may appear
personal; certainly my intention is to do no such thing, but only to
illustrate the principle above adverted to, the working of which I most
deeply lament. I may say, however, to Dr Pusey himself, that in my last
I admonished him of certain grossly palpable errors in his quotations
and reasonings on the Eucharist. He has,
|175 nevertheless, without so much as a word in explanation, or
otherwise, just now again printed and published that same sermon,
together with the one here noticed, with all its errors, just as it
issued in the first instance from the press! . . . Does this evince that
regard to the public which a conscience so tender, and a piety so deep,
as those which he appears to cultivate will justify ? I think not; nor
can I account for this on any other grounds but those of the heathenish
principles by which he has allowed himself to be so implicitly deluded
and led. I can say of myself, I entertain no feeling towards Dr Pusey
but that of sorrow at the course which he has taken, and the unhappy
differences which he has created, and is still creating, under the
plausible but mistaken view of restoring greater union and a better
state of things. Never, surely, was the zeal of a very zealous man more
unhappily exerted, or time, which might otherwise have been well
employed, more unwisely thrown away; nor, probably, were ever efforts,
so far from challenging respect in themselves, followed by consequences
so extensive and distressing. In the part which I have taken in this
controversy, and which may terminate here, I have endeavoured to know
nothing of the
|176 extremes of either High or Low Church; feeling, as I do, the
exceeding sinfulness of fostering party feeling in the Church of Christ.
Nor is the question here that which has respect to either High or Low
Church, as such, but to the Protestant establishment of these realms, as
opposed to the corrupt one of Rome. And, in discussing this, I have, I
trust, endeavoured honestly to follow the declarations of Holy Scripture
as these have been seen, felt and urged by the best expositors, both of
early and late times. . . . Nor have I felt any desire to diminish the
value of the means of grace, as applied under our holy religion ; my
endeavour has been to restrict these to their due province as means,
while I have hoped and prayed that I, and all who embrace them, may find
in them, and through them, what these themselves are not and
never can be, viz., the grace and holiness which bring salvation.'
|177
CHAPTER XII
LETTERS, 1846-48
'COLLEGE GREEN, July 19, 1846.
'NEXT Sunday is my last for this season ; but my
period does not end until the end of the month. . . . I met Lord Wm.
yesterday, who pressed me much to stay and do his duty. But it is
impossible at. this time; at some other, perhaps, I may be able to do
so. . . . I hope I have got through the College matter here; a very good
man has been elected. I hope he will accept the situation, and work it
well. I shall know to-morrow, most likely. . . . I must now say
something of to-day's preparations and duties, for I have not been idle.
I have written an admirable sermon, as I think, which I intended to
preach this morning. I will read it to you when I come home. During this
morning I have been reading the Prophets, and putting down some notes on
|178 particular places. I find the inquiry most interesting and
instructive. I think I see more and more clearly daily the intimate
connection between the two Testaments; or, if you like the term better,
between the "Two Witnesses." The inquiry is most rational, I think, and
I feel it to be very edifying--it tends to substantiate, as to embody,
the Old Testament declarations in such a manner as to make them very
impressive. A very intelligent Jew from Bath called on me a few days
ago, and brought me several papers on prophecy, and with these two
sermons with notes, of the late Dr Arnold of Rugby. I will give you a
specimen of his proof that prophecy must have a double interpretation.
It is, says he, the word of God; it is also the word of man, and to each
of these an interpretation is to be given, therefore, prophecy has
necessarily a double interpretation. He illustrates this notable canon
by the case of Caiaphas, who said it was expedient that some one should
die for the people.
'Caiaphas then, we are to suppose, meant one thing,
the Holy Ghost, who caused him to speak, another. The Evangelist,
however, makes
|179 the whole a prophecy and nothing else; and such it really is
(John xi. 50), for he adds, 'and that the whole nation perish not,'
which could hardly have been said if Caiaphas meant nothing more than
that the Jews of Jerusalem should be gratified thereby. Consider the
whole place. Did you ever hear of such reasoning as this? Then, again,
he makes all prophecy to be doctrine of one sort or other, all centreing
in Christ, but to be fulfilled times innumerable, even to the end of
time. How do you like this? Here is surely scope enough for the
wandering imagination of clever and plausible men. In Isaiah liii. he
can see nothing whatever of Christ, but something like the return of the
Jews from Babylon. Nor can he discover that the citations made in the
New Testament from the Old do generally give their true sense. This is
only a shoot from the trunk to which the religious world is in bondage.
Is it not a beautiful illustration, and, indeed, proof of the goodness
of the principle adopted? Now, I contend that the Evangelists and
Apostles have cited correctly as it regards the sense; with the letter
they had but little to do. The principles which
|180they adopted are the true and rational ones, as are the
interpretations which they gave, Now, Dr Arnold was a very clever and
very extraordinary man; all the world is in love with him. How do you
like him? Mr M. and my good friend Mr F. are not a whit better in their
principles; nay, their leading principles are identically the same, the
only difference is, they are not so badly followed out. But I must not
deal so unmercifully with what so many good folk are in love with. I
will spare for the present. I have sent all my attack on Pusey to press.
It is somewhat longer than I intended, but the matter is too important
and too little understood to be shortly treated. I think you will be
pleased with it when you see it. I suppose it will be out by about
October. It is not desirable it should be out earlier, as people are
travelling about now, and do not read much.'
'COLLEGE GREEN, BRISTOL,
'July 26, 1846.
'I did not think this day week that I should have to
send you another Sunday epistle during my stay here. It afforded me many
a pang to feel that I could not be with my own so soon as I wished, and,
|181indeed, hoped to be. It will not, however, inflict any serious
injury on either of us. ... I preached my sermon, intended for last
Sunday, to a crowded congregation, which was, during the whole, as still
as death. May God give His blessing upon it, both to the preacher and
hearers ! I felt much warmed in the delivery. I felt the subject, I
hope, myself, and hence, I suppose, I got the attention just now
noticed. I certainly get more and more tired of our everlasting music.
It is far too much. It lengthens out the time of the service, and
distracts the mind to things of inferior moment. The many come for
nothing else; and also the singing men themselves, who from their very
manner show that nothing else concerns them. The chanting of the psalms,
is, however, very expressive, f I feel that I can enter into this. But,
upon the whole, Barley is better than Bristol, much; ay, in every
respect. The more I am held from it, the more do I love it; its
simplicity, in many cases, piety; but, above all my peaceful and orderly
home. . . . I believe I told you that I have finished my Bishop's
College labours, and have succeeded beyond my expectations. We had Lord
Wm.'s family here at church to-day. His brother, Lord Fitzroy was
expected, but I rather think he did not come. He came from
|182 London yesterday to see his brother, Lord John Somerset, who,
it is to be feared, is in a dying state. To-morrow he returns by an
express, or quick train. I wonder much why people make the risk so great
by travelling by the express train going at the rate of nearly a mile in
a minute. The common trains go at about half that rate, that is, a mile
in two minutes. The risk is a very rash one. . . . I have nothing here
to talk about that can interest you. It will avail you nothing to tell
you how our singing men are behaving themselves ; how the College Green
is looking, or how much plague I have with the man who is hired to take
care of it. . . . But I forgot to give you my text. It was 1 John xiv.
16--"God is love," etc. I viewed this first in nature, next in grace,
showing that the same love was visible in each, and that these served
mutually to illustrate and explain each other.'
'TRIN. COLL., CAMB.,
'March 10, 1847.
' . . . Dr Wolffe* [* Missionary to the Jews.] has
but just left me. He has been dining here, and he took his tea with me.
He attempted to get up a lecture at the Town Hall. But, alas ! none came
to hear. To-morrow
|183he tries again ; and I have no doubt will again fail. He has
been marvellously amusing. Our young men in hall and combination stared
at him with all their might. My name, he says, is well known throughout
India, and even in Bochara. Only think that such a creature should be
known almost from pole to pole! If, however, I am known and recognised
above that is infinitely better.
'Yesterday Mr B.'s brother, who became a Dissenting
preacher, called on me. He told me he had returned from Dissent to the
Church. He begged a copy of one of my tracts against Pye Smith, which 1
gave him, and promised to procure another for him. He seemed much taken
with my reasoning. He requested to be allowed to come to tea with me. He
came accordingly ; but, alas ! in came also Mr Dodd, the gentleman who
calls occasionally to talk on Prophecy, and the consequence was, we had
no talk about Dissent. I have no doubt I shall see him again in a day or
two, and certainly I shall be glad to do the best I can to deliver him
from the libertinism of Dissent. We had a long confab yesterday evening
almost to midnight. It was very interesting. All entered, as I thought,
very feelingly into the Scriptures which we had to consider. It struck
me as
|184 primitive and edifying. I received yesterday an invitation to
dine with our master at the Lodge on Tuesday next. To-day I called and
apologised that I must be at Bristol. Our master made himself
exceedingly agreeable, as also did Mrs Whewell. He was much interested
with my prophetical scheme, of which I told him some time ago. By-and-by
I hope to gratify not a few on this great and interesting question.
Thanks to our God, I have been very well, and in very good spirits.'
In July 1847, during the Long Vacation, the Queen and
Prince Albert visited Cambridge on the occasion of the Prince's
Installation as Chancellor of the University. During the Royal visit,
Professor Lee was presented to the Prince, who, in the course of
conversation, expressed a wish to do something for him in recognition of
his services to Oriental literature. Dr Lee replied, whilst gratefully
acknowledging the kindness of His Royal Highness, that he already had
all he could wish in regard to earthly comfort and prosperity, and
desired no further preferment, but added that he should esteem it as a
personal favour if, in the bestowal of his patronage, the Prince could
promote the interests of his faithful and valued curate at Barley. To
this Prince Albert
|185gave a most kind and gracious assent, and shortly afterwards a
living falling vacant in the Duchy of Cornwall, it was presented, in
accordance with Dr Lee's request.
' BRISTOL,
'Sunday, 8 Aug. 1847.
'. . . I was in one of my low moods last night, when
even the grasshopper would have been a burden. Poking about the room, I
met with one of John Wesley's sermons on the necessity of taking up the
Cross and denying self. I read it through, and certainly it did me much
good service. He is not an accurate writer, but is generally much
superior to the many that are commonly read. This sermon induced me to
think that I was setting rather too much value on my own feelings,
which, after all, had no good grounds for discomfort. I now thanked my
good God, and went to bed. I slept soundly and well, and got up in very
good spirits. I had thought of getting Mr Caley to preach for me, but I
now felt that, having no good excuse for being idle, I could not allow
this day to pass without doing my duties myself. I had not quite
finished my sermon on John xx. 23. This I now did vigorously, and
|186went accordingly and delivered it, for all which I thank my God
in the best way I can. We had a large and most attentive congregation,
and I do hope the blessing of God will rest on myself and those who
heard me.'
'TRINITY COLL., CAMB.,
'March 28, 1848.
'Nothing but comfort has occurred to me-- thanks to
our good and gracious God! but the news from the Continent is full of
strange events. At Berlin about 2000 have been killed ; at Milan,
perhaps as many; at Vienna, many. The revolutionary spirit has extended
itself to Denmark, and two of the Duchies, Holstein and Schleswig, have
proclaimed a Republic. In Poland, the same thing is going on; and in the
States of the Pope in Italy the same is likely to be the case. In
Hungary and Bohemia, feudal claims and usages of the serfage are done
away with. Throughout Germany, freedom of the Press is established ; and
in Ireland, rebellion is next to certain ! What times we live in!
France, with its new Republic, is in a state of bankruptcy, and knows
not whither to look for money. In our own country, thanks
|187to our God, all is promising tolerably well. Surely we are a
very highly - favoured people, and very thankful and very prayerful
ought we to be. God grant us the grace to be so! I hear nothing as yet
of Ely. All is so far in statu quo! (The Canonry of Ely was to
form the future endowment of the Hebrew Professorship. Dr Lee preferred
to give up the latter and retain the Canonry at Bristol.) 'Nothing is
stirring here but newspaper - reading and talking about what is taking
place in the world. God be thanked that we have nothing worse! As to
myself, I am going on with my preliminary matter for my work, and I hope
soon to bring it also to a close. I shall then have the last and very
interesting part to perform, viz., to revise, illustrate with notes,
etc., etc., until I have got the whole quite to my mind.' (This refers
to his work on Prophecy, published in 1849.)
'I look back to our last Sabbath with much
thankfulness and great satisfaction. The Lord be praised for it! all
such retrospects are very comforting to me, and call forth many
thanksgiving to God for them. The Lord enable us to make
|188 all our Sabbaths real Sabbaths of spiritual rest and
refreshment, and sources of much and continued thankfulness to us all !'
Letter from a LADY staying at Barley Rectory in 1848.
'I must take the opportunity of giving you my first
impressions of Dr Lee, though I had not intended to speak so hastily. He
arrived at home yesterday to a six o'clock dinner, having travelled ever
since six o'clock in the morning, and came in as fresh as a lark ; thus
you see his physical powers are tolerably good for an old man of 70, at
least I should think.' (He was really not more than 65.) 'He conversed
with Miss Portal, Mrs Lee's cousin, the whole evening, and I am
delighted to find him very communicative, which I was rather afraid such
a learned man might not be. I was fully prepared to see a man of great
activity and energy in mind and body, but I confess I was surprised to
see with how much mildness and softness it is blended. It was beautiful
last night to see as well as hear him speak; his whole face was beaming
with the greatest animation; there was no excitement, no fire; I do not
think I ever saw anyone so thoroughly warm in his subject without
being
|189 warm, if you can understand me. I suppose it must be his
remarkably mild blue eyes which throw such a peculiar softness over his
features, for though he is not handsome his expression is most pleasing.
'I like the little peeps I have had into his mind
very much ; his face appears to be a very good index to it, for though
it is and must be a "master spirit" it is not an iron one. Music
and poetry have had their softening influence, and he is as great an
admirer of the beautiful as he is deep and sound. As far as I can judge,
imagination and judgment are nicely balanced. His defects, whatever they
may be, do not lie on the surface. He exhibits a beautiful specimen of
superior intellectual powers, brought into subjection to the power of
the Gospel, the finest and most interesting sight a Christian can
behold. This morning being wet we have had recourse to the piano, and I
am happy to say I have at present given tolerable satisfaction, having
succeeded in playing at sight all that Dr Lee has selected to sing. He
has evidently had a fine voice ; he brought home a new flute, so I
expect we shall have a good deal of music.'
|190
CHAPTER XIII
WORK ON PROPHECY
EVER since his translation of Eusebius's 'Theophania,'
my father's mind had been more or less occupied on the subject of
Prophecy, and he became convinced that the views which he entertained,
known as the Preterist, were those held by the early Church. The subject
was one of absorbing interest to him during the few last years of his
life, and as a child I can remember the animated conversations between
him and my mother on Prophecy in their walks about our beautiful garden,
or in the leisure of meal times, she holding the more general and
popular opinions of the restoration of the Jews to their own land, etc.
In the year 1849 he published his 'Inquiry into the
Nature, Progress and End of Prophecy.'
A Scotch minister, the Reverend W. Paul, himself a
Hebrew scholar, with whom my father
|191 corresponded, has so clearly and forcibly set forth his views
in one of his letters, as he gathered them from the book, that I give an
extract from it:--
'MANSE OF BANCHORY,
'BY ABERDEEN, 30 March, 1850.
'REVD. AND DEAR SIR,--Since I last wrote to you I
have perused with great care and interest your work on Prophecy, and I
felt every inclination to write to you sooner with a view to the
expression of my opinion of its contents. I, however, delayed doing so
until I had fully and maturely considered the principles you set out
with, and the result you have arrived at. I had given very little
attention previously to this important subject, chiefly from the very
unsatisfactory manner in which I had seen it pursued. I could discover
no solid ground to rest upon, and I was called upon to hold, almost as a
matter of faith, results which had no foundation but that of ingenious
conjecture, which left ample scope for anyone becoming a prophet who was
not deficient in vanity and presumption. . . .
'Notwithstanding these views, which in a somewhat
confused form occasionally floated through my mind previously to the
perusal of your work, I do confess that I was completely staggered by
|192 enunciations that all prophecy had already had its fulfilment;
that the Book of Revelation is rather confirmatory of old than a record
of new predictions--that the believing remnant of the Jews have become
the heirs of the world, and that to them have been already fulfilled all
the promises made to their fathers--that there exist no promises in
Scripture of the restoration of their brethren on their acceptance of
the promised Saviour, to the earthly Canaan and Jerusalem-- that the
fulness of the Gentiles has arrived in the Scriptural sense of the term,
and that the Gospel has in that sense been preached to every creature
under heaven -- and that the Jews, at whatever time converted, will, on
their conversion, lose all their distinctive characteristics as a
nation, and will become, with the Gentiles, one body in Christ.
'I have marked with great attention and interest the
way in which you have cleared your ground, and laid down, followed out
and established your principles. I have carefully considered these
principles, weighed the arguments by which they were supported, and
reflected upon the results to which they have led, and I am happy to say
that they have carried full conviction
|193to my mind. The fact is, I cannot resist your conclusions. I
find nothing in them to clash with the great leading principles of
divine truth which are most surely believed in by all the true Church of
Christ, while they throw a flood of light upon otherwise unintelligible
parts of the Old Testament history, doctrine and prophecy which is most
satisfactory. One regrets to see the talents and learning of such men as
Mr Elliott and Dr Todd wasted in confirming and perpetuating the errors
of Mr Mede. The year-day theory you have very properly rejected, and
have rightly tested the application of prophecy by the whole of the
circumstances taken in cumulo. No one has succeeded, who has
attempted, to fix down the accomplishment of a prophecy to periods
calculated from time specified in the prophecy itself.
'One great difficulty has been removed in regard to
the application of prophecy to the Jews, by the dissertation on the
Covenants introduced into your work. You have there clearly pointed out
the different condition, under these covenants, of those that serve the
Lord, and of those that serve Him not--that the promises made to Abraham
are the portion only of the former ; that these promises do
|194not include any peculiar blessings of a temporal character in
Canaan or Jerusalem; and that Jews as well as Gentiles were only to be
blessed in Christ by their being turned from their iniquities, and
obtaining salvation through Him. In that dissertation, likewise, the
confusion between doctrine, i.e., contingent prediction, or
intimation of the consequences of certain conduct as good or evil, on
the fate of nations or individuals, and prediction, properly so called,
has been removed, by which means many otherwise very difficult passages
of Scripture have been made extremely plain.
'I have often thought that "Glassen's Rhetorica
Sacra" might, in the hands of one mighty in the Scriptures, be of
essential service to the elucidation of prophecy. I have often thought
that the rhetorical figures of Scripture might, through the
instrumentality of that work, in good hands, be reduced to a precision,
which would make the study of prophecy, conducted on proper principles,
comparatively easy. Nothing can be more satisfactory than the manner in
which you have arranged this part of your subject. Indeed, you have
accomplished in this way more than I ever thought to be practicable. You
have, indeed, brought unusually great talents and
|195theological attainments of every variety to bear upon this very
difficult question, and a mind, unless I am much mistaken, sincerely
anxious for the Spirit's light and guidance in the investigation of
divine truth, together with an earnest desire for the advancement of the
spiritual interests of others.
'It is not wonderful that prophecy is expressed under
highly figurative language, but it is remarkable to trace the extent to
which what is figurative is involved in the whole of the Jewish history.
In their journeyings from place to place; in their captivities and
deliverances ; in occurrences that happened to individuals ; in Egypt,
in the Wilderness and in Canaan; in the language and ceremonies of their
ritual; in their offices of prophet, priest and king, are perceptible
types and shadows of good things to come, and events applicable to the
circumstances of the Church under the last dispensation of the Covenant
of Grace. All this fully justifies the spiritual interpretation which
you have given to many of the prophecies, where temporal events in the
first instance are evidently pointed at.
'I have only now to conclude with the expression of
my hearty concurrence in the views you have
|196 adopted, of my thanks for your having put the work into my
view, and of my sincere desire that it may be extensively read and
pondered, and impart to others the same gratification and instruction
which it has afforded me. . . . Were mine the prayers of the righteous
man which could "avail you much," be assured they would be offered up
for you with all sincerity.--Believe me to be, rev. and dear sir, with
great respect and esteem, very faithfully yours,
' WILLIAM PAUL.
'The Rev. SAMUEL LEE, D.D.'
The following letter is from the Reverend W. Carus,
acknowledging a copy of his work on Prophecy, which Dr Lee had sent him
:--
'TRIN. COLL.,
'March 31, 1849.
'MY DEAR DR LEE,--How much have I been longing for
the appearance of your work on Prophecy ! But I little expected the
favour of a copy from the author, especially valuable from the kind
inscription, and also from the but too kind note which accompanied it.
Allow me to express to you my grateful and affectionate acknowledgments
for this very gratifying remembrance of
|197 me. I can truly say no one in Cambridge will feel your
separation from us more deeply than myself. Your presence and friendship
has been one of the bright and happy gifts which made my labour here
pleasant, and self-sacrifice light and easy. But we are not separated
though we cannot meet just so frequently within the walls of our good
College. I shall feel more than ever bound to visit Barley, and so
fulfil my long-made promise. Indeed, I have here a volume brought from
Armenia for you, by Mr Birch, about which I wrote to you last autumn.
Shall I send it? or bring it ? I go on Monday to the Pyms. . . . I shall
take your book as my company. Whether you will make me a convert
or not, I don't think you will have a more friendly reader. Wednesday I
go to the F.'s of S., the week following, the Scholarship Examinations
will detain me here. But, about June, if you are at Barley I will gladly
come over.--With kindest regards, ever believe me, your affect, and
obliged,
W. CARUS.'
Letter from Dr LEE to his BROTHER-IN-LAW.
'BARLEY, Jan. 1st, 30, 1849.
'MY DEAR BROTHER HOPPER,-- . . . I think
|198I said in my last that I should show what the principles of Mr
Mede were, and what sort of reliance can be placed on them. I have
finished my preface, and in a day or two shall send it to press. You
will not be sorry to hear that I find my principles and the main of my
results to accord exactly with those of the early Christian Church. So
far as it judaized, Mr Mede and his school are with it.'
'BARLEY, May 2, 1850.
'My DEAR BROTHER HOPPER,--Many thanks for your kind
note, and for all the kind things said in it. I have no doubt Mr N.'s
letter would please you, not only as entering very fully and
particularly into the character of my book, but as exhibiting a very
rare specimen of an ingenuous mind. In this last respect, I must confess
it surprised me. I have had some letters much to the same point, but
none that so particularly and carefully investigated the matter before
he pronounced his conclusions. Only a few days ago I had a letter, much
to the same effect, from London, and a little earlier another from
Brighton. What I prize principally in Mr N. is the care he has taken to
understand the subject. I am not one of those who labour under a very
high opinion either of
|199myself or my productions. I am therefore greatly obliged when
anyone takes the trouble to follow me, and to state his reasons either
for approving or disapproving of anything that I have written. Of one
thing I think I may say I am certain, viz., that I am not wrong in the
main, that my system is good, and hence, I have no doubt, it will first
or last prevail. Its results are certainly good. I care not, therefore,
for the present popularity of the opposite view. It must have its day,
and this, God knoweth, I do not envy it. I have, indeed, much to be
thankful for, and I praise my God for the great honour He has been
pleased to put upon me. I must confess I do not expect much from a
review by Mr Nangles, for, in the first place, I have doubts whether he
has either ability or candour sufficient to enter fairly into the
question. He cannot in a day or two see where the great point of the
question rests, and he cannot spare more time, as the editor of a
newspaper, to bestow upon it. Then, again, he writes for a party who
will not take his paper if he desert the Millennarian, etc., doatings of
his supporters. The manner, too, in which he has been accustomed to view
Scripture will not quadrate well with that adopted by me. He is, and
will
|200continue, like many others similarly circumstanced, satisfied
with his present notions. If this is not the case, you may fairly
conclude that, whatever I may be as an interpreter of the prophets, I am
no prophet myself; you will soon be able to judge in this matter if,
indeed, Mr Nangles is at work on the book. Poor Lamb! *[ * Dean of
Bristol.] I saw him about nine days before he died. He seemed then to
have no idea of his danger. I invited him to Barley, for I thought a
change of air might do much for him. But it could have done him no good.
. . . You, and those about you, are very kind in wishing to see me at
the Deanery. I am pretty sure, however, this will not be the case. I am
told that Lord Wriothsley Russell has long been wishing for it; if so,
he will have it, of course. Lord Melbourne wished Lamb to take Ely, and
to vacate Bristol, in order, as it is said, to make way for Lord W. R.
If he comes to you, you will have a most excellent man, and one who will
fill that post much better than I can. . . . We are all, thanks to our
God, doing very well. I do not think I shall see you now before
Midsummer, unless, indeed, our new Dean should deem it right to summon
us earlier.'
|201
'BARLEY, July 27, 1850.
'My DEAR BROTHER HOPPER,-- . . . This day week I must
be in Bristol to commence my two months' residence there. . . . I am
interested in hearing of any progress made in the knowledge of prophecy.
The case you mention seems to promise well. Still, I know that many --
no matter how right or wrong -- will not take the trouble to investigate
a question of so large an amount as that of prophecy, merely for the
truth's sake. Others would rather accept a system which seems to promise
so much that is glorious than be convinced that it is not true. And here
I think the stumbling-block and rock of offence to my scheme is likely
long to continue, perhaps to the end of time. But I must be content to
succeed in just as much as the great Head of the Church will allow me,
and for this, little as it may be, I shall be thankful. You will be glad
to hear, I think, that I shall shortly publish an outline of my work,
D. V. In this it will be my object to fix the dates and events of
prophecy in such a manner as to be incapable of misunderstanding, and I
think of avoiding their adoption. My own convictions certainly grow
stronger daily on this great and interesting subject. Every day adds
|202something to my stock which I had not before, and this, I have
no doubt, will be the case to the end of my career. If so, I believe I
shall be made the honoured instrument in the hands of Him who has, of
His mercy, done so much for me, of more effectually arresting the
progress of doubt as to the inspiration of the Scriptures than I
had ever imagined, or perhaps than anyone hitherto has.'
|203
CHAPTER XIV
LETTERS, 1850-53
AFTER the year 1848 the home-letters are few. His
Hebrew lectures no longer took my father to Cambridge, as, in that year,
he resigned the Professorship. Also, after that date, whilst in
residence at Bristol, his family were either with him there, or staying
in this immediate neighbourhood. I have selected the following letter
out of several to show how the scholar could unbend to interest and
amuse a child.
'Aug. 13, 1850.
'MY VERY DEAR LITTLE ANNA MARY,--I thank you much,
indeed, for your very kind and interesting note which I have just now
received, as I do all the dollys (dollies?) for their very kind
remembrances of me. I am glad to hear, too, that Jenny Donkey is
behaving so well. It is owing, no doubt, to the good training she gets
from Miss W., Susan, etc., etc. She may, perhaps, become as famous as
the dog of the Sleepers in the
|204 Cave, which, because it had slept with his masters so long,
that is some two or three hundred years, became at last so humanised as
to claim, and get, all the honour due to any one of his masters. You
say, however, that she is not equal to the journey proposed in my last,
unless I can send you a pair of seven-league boots. But what can these
be ? I never heard of such things! I remember reading many years ago
about Lorenzo's jack-boots, which were so large as to stop a river into
which they fell by accident, and actually flooded all the neighbouring
country for several miles ! But I think the reading must be erroneous
here; it must be seven-legged boots ; that is, such as make up seven
legs to every creature that wore them, so that while four were
travelling three would be taking rest, and the animal gallop on night
and day without stopping. But, if seven-leagued be the true reading,
then perhaps every step would be seven leagues in length. I prefer,
however, the seven-legged reading. I will at my leisure turn into Levi's
shop; it is possible he may have some of these marvellous boots to sell.
If so, I will get some and send them through the Post Office, for I
understand legs and arms often travel in this way. But dear mamma also
complains of her legs being weak. If I could
|205get a new pair for her, oh, how much I should rejoice! For then
she may perhaps be able to come to me here, without venturing into the
railway. But do tell her from me that faith in God's goodness is a much
more safe and easy conveyance. It will even carry its possessor to
Heaven ! Oh, what a railway is this ! But dear mamma has promised to
come whenever I shall desire it; and I have desired that it be as soon
as possible, and I now beg through you that she will put on the legs of
faith forthwith, and no more either trust, or distrust, her own, which
are evidently too weak to be trusted. I think I know what the
"operation" was. I have some notion that there was a rebellious tooth so
conducting itself that it no longer deserved a place in the mouth of
anyone, and so Mr Balding came and gave it notice to quit, but, being a
rebel, it would not quit, and the consequence was, he turned it out
perforce. Am I right?
'Good-night, dear little Anna Mary. Hoping to see you
soon, believe me, with kindest regards to Miss W., dollies, etc., thanks
to Dr Broadley for your nice wine-glass, and warmest affection to dear
mamma, your affectionate papa,
S. LEE.'
|206
To his WIFE.
'41 PARK ST., BRISTOL,
'Aug. 24, 1851.
'I betake myself with very great pleasure to give you
some account of my day, in the form of my usual bulletins. The day then
has been a very prosperous one with me. I have felt very well and
strong, and preached my sermon this morning on Ps. ex. 4, with vigour.
The subject is, as you will see, the Priesthood of Christ, and it is
truly a noble one. One thing occurred to me, that had not before, and,
as it may interest you I give it. It is 1 Pet. ii. 4, 5. "A living
stone," said of Christ; and "ye also as lively stones," etc., i.e.,
Christ is here the Rock out of which the water of life flows, as the
Rock of Ages. The "lively stones" are those who have been made so by
virtue of His grace; in this sense Peter was a "lively," not the "living
stone," and this distinction is actually made in the Greek original,
thus : Christ is termed the Petra, i.e., the Rock. Peter receives
the name Petros, i.e., rocky, or belonging to the Rock ; which
will show that he received no greater privilege in having this name or
title than any other true believer does, for they all are stones used in
building up the spiritual house, or Church of God. But you may read my
sermon by-and-by if you choose.'
|207
'41 PARK STREET, BRISTOL,
'Aug. 31, 1851.
'I have but just returned from the morning service at
the Cathedral, where I had much comfort in delivering a sermon on the
Divinity of our Lord, showing that He was the Jehovah of the Mosaic and
patriarchal dispensations incarnate. This consideration I find a most
edifying and instructive one; it seems to open to me the doctrines of
the prophetic Scriptures in a most encouraging point of view, and to
ascribe positively to Christ all that has been said in the Psalms and
Prophets of the right, etc., of the Lord, i.e., of Jehovah. I
think my next must be an expansion of this consideration to show how
intimately the doctrines of Scripture are connected with the true
interpretation of prophecy. I have occasionally mentioned this to you
generally. I now feel more particularly its value; and, as it will
enable me to throw an immense amount of light on the Old Testament, and
hence make the reading of it very profitable, and connect it closely
with the New Testament, I cannot help thinking the endeavour will have
great good both with myself and others, especially as it will have the
effect of dispelling some of the Jewish--may I not say
Egyptian--darkness under
|208which it labours with the many. I got leave yesterday for *[ *
Pupil at Blind Asylum.] Miss W. to come to the Cathedral today. She was
"much gratified" and hopes to come again. So it always is with the
things or persons we love; we no sooner have the pleasure of seeing them
but we want to see them again. Well, I suppose I must ask leave again
for her. The housekeeper at the asylum (for the blind) spoke very highly
of her, particularly as exerting a very good influence upon those about
her. This "liked me much." . . . Just returned from church. Mr C.
preached a very good and really evangelical sermon. Some parts of it
were echoes of mine this morning.'
'41 PARK STREET,
'Septr. 14, 1851.
'. . . I have been doing exceedingly well. I
accordingly preached this morning to an overwhelming congregation, which
was extremely attentive. My text was, Ps. lxxxvii. I, 2, 3. Its object
was to show that this psalm had before it the establishing of Christ's
Church throughout the world on the mountains of holiness, i.e,
this, God's Zion was to occupy the high places of the
|209 earth, just as the Zion of Jewry did the mount so called in
Jerusalem ; that Christ was the chief corner-stone of its foundations,
the rest of those, His Apostles, as the precious stones in the
Revelation of St John ; that the distinction of holy and unholy Jews was
made in the dwellings of Jacob and the gates of Zion ; that the holy
party, in the Apostles, founded our Zion throughout the world ; that
this man, born here and there, related to the spiritual birth of all who
entered it, whether in Egypt, Babylon, Tyre, etc.; that the glorious
things spoken of in it (not of it) were the mighty deliverances
thus wrought universally and individually ; and that "all my springs are
in. thee," were the "wells springing up to everlasting life" in every
believer in the power of the Holy Ghost, given according to the promise
of our Lord. It was full and pointed, and ended by showing that on this
model was our own Church constructed, etc. But you will perhaps read it
by-and-by.'
'41 PARK STREET, BRISTOL,
'Septr. 28, 1851.
'It is with great pleasure and thankfulness that I
sit down to write my last Sunday bulletin for this year. I have indeed
much to be thankful for
|210 that I have been enabled to get through my duties with so much
ease and comfort to myself. My sermon was on Rom. viii. 28, 29, 30 ;
rather a long and comprehensive text. My object was to show that the
predestination here was that of prophecy, or promise, to be fulfilled in
all believers under the New Covenant, just as those belonging to the
temporary Israel were under the Old; that conformity to Christ, and
hence justification and glorification, were in like manner
pre-determined for all believers. You may like, perhaps, to take much of
this with John Calvin. I think, nevertheless, you will not readily
object to my more practical view of this great subject. Mr ---- gave us
a casuistical discourse on the virtues of Jona-dab, the son of Rechab,
telling us that he was descended from Jethro, the father-in-law of
Moses, and not from Abraham; and, further, that the Midianites were
descendants of Jethro, all of which is quite apocryphal, for the
Midianites must have been descended from Midian, the son of Keturah,
Abraham's concubine. How he had discovered that Jonadab was of this
people I do not yet see. He next told us that these Rechabites were, in
the Essenes, among the first to receive Christianity. But here he was
wrong, for this was the privilege
|211of the remnant of Israel. Besides, these Essenes, otherwise
termed Ebionites, as it should seem, were the first who denied the
divinity of our Lord! All the rest was very poor indeed. So much for
this. . . . A curious coincidence happened this morning. I quoted 1
Thess. iv. 14-18 inclusive, which was the anthem for this evening's
service, and a most impressive one it is. Another, too, less remarkable
perhaps, we had in the gospel for the day, "seek ye first the kingdom,"
etc., which I had also inserted without being aware that it was in the
service. . . . I have written seven elaborate sermons since I have been
here, with all the other etc.s!'
To the Reverend R. HOPPER.
'BARLEY, April 8, 1852.
'MY VERY KIND BROTHER HOPPER,--Accept my best thanks
for your very feeling and kind letter. . . . I must now give you some
account of myself. . . . My true complaint has been pleurodyne
rheumatism, i.e., the side-paining rheumatism. I have, however,
great reason to be thankful that it has been only of the chronic sort.
The acute is infinitely worse. I have also to be thankful that I have
had no febrile affections, no
|212 loss of appetite, no loss of sleep, no pain, except a lingering
slow one in my left side. I have never been laid up at all, so as not to
be able to prosecute my labours to some extent. So that, putting all
things together, I have very great reason to be thankful. I am become a
little thinner, and not so much so as might have been expected. I am now
hoping, D, V., that a change of air, etc., will soon set me up,
in the west. . . . You will smile when I tell you that I am in
correspondence with a lady of rank on the question of prophecy and the
restoration of the Jews. How it may end I have no idea. Before I see
you, I may, perhaps, be able to see farther on the subject than I now
do. . . . But I must close.-- Believe me, my very dear brother, yours
very truly,
S. LEE.'
My father went to Bristol soon after this letter was
written, and his malady considerably increased, so much so, that he was
often quite unfit to attend the Cathedral services. He liked to go when
he could, and on one of these occasions he found the following note,
from a Bristol tradesman, had been left for him. He remarked to my
mother that this more than repaid him for the
|213 effort he had made in going to the Cathedral when in much
suffering. He died in December of this year.
'BRISTOL, 22 June 1852.
'REVND. DR S. LEE.
'SIR,--I was greatly concerned to hear of your
serious indisposition some time ago. I assure you, rev. sir, that I did
not cease to offer my humble prayer on your behalf, and now I rejoice
exceedingly to see you once more in God's sanctuary. I am more concerned
in your behalf, because, through a sermon that you preached at the
Cathedral in August 1850, from these words, "For by grace are ye saved,
through faith, and that not of yourselves, it is the gift of God," I
came to think seriously of the Christian faith, and I greatly rejoice
for the hope that is within me. I trust, therefore, you will pardon a
stranger in writing, but my heart is so full of gratitude to you that I
write thus to strengthen you, and that you may know, even in this world,
that your labour was not in vain. May the Lord bless you, and give you a
long life and happiness here, and a crown of glory hereafter.-- Such is
the prayer of your humble servant,
'W. D.'
|214
Letter to the SECRETARY of the C. M. S. from the Rev.
T. PRESTON of Trinity College, Cambridge, himself a distinguished
Oriental scholar.
'You have probably seen mention in the papers of the
death of Dr Lee. He had been sinking for nearly a year, though, from the
nature of his complaint, very sanguine, almost to the last, about his
recovery. Long before that he had an asthma, which seemed to me to be
much increased by mental exertion, of which he was most unsparing, as
well as by the keen air of Barley.
'I should think his review of my "Makamat" was about
the last thing he sent to press. It is fully a year that he has ceased
to look over the proofs of the Arabic Bible. I remember his saying that
it did not seem likely it should be finished (i.e., the revision
of it) during his lifetime. The whole of the translation has been
made under his superintendence, to which it owes very much indeed. His
biblical labours were assiduous in the highest degree, and aided by an
amount of erudition unequalled in this country. His learning and
perseverance have been the model of many others, to whom he kindly gave
his aid and encouragement, myself among the rest, and by
|215whom his loss is deeply felt. Along with enlarged and fervent
charity he was remarkable for his strenuous disapproval of the
presumptuous speculations of modern German Neologians, to whom he would
hardly grant a hearing, so strongly was he set against them. He laboured
conscientiously through life to promote the devout study of the
Scriptures, and it is impossible not to deplore the departure of the
possessor of such rare endowments, with whom so much that is valuable is
lost'
Letter from Reverend T. VORES.
'Dr Lee's distinguishing characteristic as a
Christian was his cheerful, rejoicing, thankful spirit. But when the
period of suffering came he was able to kiss the rod.
'He spoke of the abounding mercies which had attended
him through life; he acknowledged the final mercy of his Father's
chastening hand, and his spirit was like Job's when he said, "Shall we
receive good at the hand of God, and shall we not receive evil?" I need
not tell you, who knew him so well, that the Lord Jesus was to him the
Alpha and Omega.'
|216
Letter to Mrs LEE from Professor JARRETT.
'TRUNCK RECTORY, NORTHWALSHAM,
'NORWICH, Feb. 23, 1853.
'MY DEAR MRS LEE,--I am quite ashamed that I did not
acknowledge the receipt of the packet of Arabic MS., but I could not
write to you then, and I wished to allow some time to pass before I
offered you my expressions of sympathy on your bereavement. And now I
know that all such expressions will as yet be of no avail. After a while
you will be comforted by the thought of the manifold labours that he
whom you have lost dedicated to the cause of sacred literature, and that
while he is in the enjoyment of rest from his labours, others will long
continue to be edified and guided by the results of his unwearied toil.
. . . Dr Lee's removal was to me most unexpected ; I constantly hoped to
hear of his restoration, and looked forward to additional opportunities
of learning from him.--I am, my dear Mrs Lee, yours very truly,
THOS. JARRETT.'
|217
Letter to Mrs LEE from the SECRETARY of the SOCIETY
for PROMOTING CHRISTIAN KNOWLEDGE.
'67 LINCOLN'S INN FIELDS,
'Feb. 26, 1853.
'DEAR MADAM, -- Nobody will believe more readily than
yourself how deeply the Foreign Translation Committee of this Society,
as well as all other members of it at all interested in the important
works entrusted to that Committee, have felt the loss they have
sustained in the death of the rarely gifted and excellent Dr Lee. His
labours in connection with the Committee for many years past had been
most valuable, and were, as they rightly deserved to be, highly
appreciated. But it did not please the All-wise Disposer of events to
permit him to see the accomplishment of the great and important work on
which he had, in his later years, set his heart-- the publication, I
mean, of the whole Bible translated out of the sacred originals into the
Arabic language. He lived, however, to see the completion of the
materials for the work, and the Committee propose to request his
esteemed pupil and friend, Professor Jarrett, to take up the labour of
preparing those materials for the printer and
|218 carrying them through the Press, where Dr Lee left it, an
arrangement which they feel confident is only carrying out what would
have been Dr Lee's own wishes on the subject. With this object in view
the Committee have charged me with the expression of their sincere and
respectful sympathy, in which I beg most cordially to join, to request
you will have the goodness to hand over to Professor Jarrett the rough
copy of the translation by Mr Fares, the whole of which, the Committee
have reason to suppose, was in their lamented friend's possession.--I
have the honour to be, with much respect, dear madam, your obedient,
humble servant,
J. D. GLENNIE.
|219
CHAPTER XV
HOME LIFE
THE account of Dr Lee's home life which follows was
given by the lady who had come in 1848 to Barley Rectory to superintend
his daughter's education:--
'As a student, it does not appear that his great
attainments were acquired by any extraordinary effort, such as rising at
unusual hours or sitting up late, but by one continued course of regular
and diligent application. His mind never seemed to grow weary, but day
after day, and week after week, nay, the whole year round, he was as
fresh for his work, and went to it with as much energy and ardour as if
he had just entered upon it after a long holiday. But notwithstanding
this untiring energy of mind, he always allowed himself such time for
exercise and relaxation as he considered conducive to his bodily health.
He never knew what it was to have a headache, and till within
|220eighteen months of his death his health was singularly good. No
doubt this was attributable in a great measure to his great regularity
and abstemious mode of living. The peculiarly happy disposition, with
great evenness of temper and spirits with which it pleased God to bless
him, and which led him always to take a bright and cheerful view of
everything, contributed also in no small degree not only to his general
health, but likewise to the vigour and elasticity of his mind, and
helped him to triumph over difficulties which would have depressed or
overwhelmed an ordinary character.
'He never harboured a painful or vexatious thought,
nor suffered himself to dwell upon a distressing subject, so that
let what would happen, he was able to prosecute his studies with his
usual serenity and diligence. He said, however, that at an early period
of his life he was once completely cast down by some great affliction,
so that for a time he sank under it and was quite overwhelmed ; but in a
little while he began to reflect that this was not right, and by no
means the way to glorify God, so he resolved to arouse himself and shake
it off, and by God's grace never again to be so mastered by his feelings
as to be incapacitated
|221 for his duties. He considered this a turning-point in his
career of usefulness, as he never afterwards became the victim of
unreasonable depression. His constant habit was to breakfast at 8 or
8.30, according to the season, after which, and family prayers, he
retired to his study, which he seldom if ever left till 12.30 or 1.
These, he was wont to say, were the best hours for study, when the mind
had most strength, and was less easily injured by close application than
at any other time.
BARLEY. CHURCH AND RECTORY.
THE ORIEL WINDOW TO THE LEFT IS THAT OF THE LIBRARY.
