Page:Protestant Exiles from France Agnew vol 2.djvu/446

 expresses himself with peculiar vehemence against the infatuation of bigotry and fanaticism. Convinced that true happiness is founded on a right use of the reasoning powers, he makes it the scope of all his religious works to lead mankind from the errors of imagination, to embrace the dictates of dispassionate reason.

“Posthumous publications, it has been remarked, are usually inferior to these which are published in an author’s lifetime. And indeed the opinion is plausible, as it may be presumed that an author’s reason for not publishing his works is a consciousness of their inferiority. The Sermons of Dr. Jortin are, however, an exception. Good sense and sound morality appear in them — not, indeed, dressed out in the meretricious ornaments of a florid style, but in all the manly force and simple grace of natural eloquence. The same caprice which raises to reputation those trifling discourses which have nothing to recommend them but a prettiness of fancy and a flowery language, will again consign them to oblivion; but the sermons of Dr. Jortin will always be read with pleasure and edification.

“The transition from an author’s writings to his life is frequently disadvantageous to his character. Dr. Jortin, however, when no longer considered as an author but as a man, is so far from being lessened in our opinion, that he excites still greater esteem and applause. A simplicity of manners, an inoffensive behaviour, a universal benevolence, candour, modesty, and good sense were his characteristics. Though his genius and love of letters led him to choose the still vale of sequestered life, yet was his merit conspicuous enough to attract the notice of a certain primate who did honour to episcopacy. Unknown by personal acquaintance and unrecommended by the solicitation of friends or the interposition of power, he was presented by Archbishop Herring to a valuable benefice in London, as a reward for his exertions as a scholar and a divine. Some time after he became chaplain to a late bishop of London, who gave him the vicarage of Kensington and appointed him archdeacon of his diocese. This was all the preferment he had, nor had he this till he was advanced in life. He did not, however, repine. Thus he speaks of himself, Not to his erudition, but to his constant love and pursuit of it, he owes a situation and a station better than he expected, and as good as he ought to desire.

“Since the above remarks were written I have been informed that several of the sermons of Dr. Jortin are translations from the French. He certainly was a great reader of French divinity, and he confessedly borrowed from it freely. It has been suggested to me that he was not so remarkable for genius and invention as industry and learning. His poetry, I think, proves that he possessed genius; perhaps he overwhelmed it by a multifarious reading of authors who had much genius, and are not likely to excite it. I must confess that it is possible I may have gone into the style of panegyric from having known him personally, and beheld him, when a boy, with reverence. But my opinion of him is confirmed by the best judges, and by public fame.”

The Rev. Christopher Hunter, of Cambridge, wrote, 22nd October 1770: —

“I find by the papers, that the world in general, and the Christian world in particular, have lately lost a very valuable member in Dr. Jortin, Vicar of Kensington. During my residence at Kensington I had frequent opportunities of admiring his excellent Discourses; and the opportunities I have had since of perusing some of his other works have increased my admiration into reverence and esteem. His “Remarks on Ecclesiastical History” abound with good sense, profound erudition, and entertaining matter — and, above all, that grand desideratum among Divines ever since the apostolical times, Christian moderation.”

Having transcribed so much eulogy, I may be allowed to say that Jortin well deserved it as a literary man and a moral instructor; but like other divines of the moderate school, he failed as a preacher of Gospel. He did not (I think) understand it to be his duty to preach gratuitous salvation to poor sinners, nor did he attempt more than the composing of religious addresses to good Christian people. Being scarcely convinced of the poverty and depravity of the human soul, he could neither see nor declare “the multitude of God’s mercy,” or “the unsearchable riches of Christ.” In this estimate of him I am supported by his amiable cotemporary, the