difpofition to thefe Sentiments; and that the Sentiments themfelves, when duly regulated, are adapted to answer many beneficial purpofes thus endeavouring, agreeably to the idea of our great poetical moralist, "To vindicate the ways of God to Man." : This defign he has, in our opinion, executed in a very fatisfactory manner, by fhewing, that fuch Sentiments are the appointed and neceffary checks to evils, which would otherwife involve the world in ruin and we cannot but think, that works of this kind, if they were read and attended to, would be of great ufe in correcting thofe erroneous opinions concerning human nature, which are entertained by many of our Calviniftic brethren, and which have a tendency to produce very mischievous effects. We fhall be content with giving the following paflages, refpe&ting the Sentiment of hatred, as a fpecimen of the author's ftyle and manner.. "Since the ftronger hatred is, the greater are the mischiefs arifing from it: the manner of its groruth is a material part of our fubject. If it has once taken root, its increafe is by no means flow. When you fhew difguft and averfion towards any man, you naturally excite in him averfion towards yourfelf, which will, in fome manner, increase your diflike to him: and thus you display to each other only your unpleafing qualities, whilt your pleafing ones are entirely unfeen and unknown: whereas each of you, to his own friends, fhews only thofe qualities, thofe looks, manner, actions, which are adapted to conciliate efteem and love. The confequence is, that your friends think the object of your hatred unreasonably malevolent: and his friends think you the fame. The difguft and ill-will increases and spreads, and, in the end, fupplies the feeds of lafting enmity; and that between numbers of beings, intended to love and cherish each other, and to raise a fund of comfort and enjoyment, improving and enlarging itself beyond any affignable limits, and continuing till time fhall be no more. P. 26. "Were a man defirous to do what is right in all cafes where hatred is apt to arife, he would never indulge that paffion to any one's disadvantage, before he had afked himself one queftion: this man is certainly odious to me; but, how does he become to? By his faults merely? Or, may it not be because he makes me feel my own faults too ftrongly? Becaufe, by being the occafion of my condemning myfelf, he makes me feel uneafy and diffatisfied. He is the occafion of my being difappointed of what I earnestly defire: but, ought I to defire fuch a thing? Is it confiftent with the general good, that I fhould poffefs it? Let me take care, that I do not hate the virtuous or innocent; that by me no man be perfecuted for righteoufness fake. To foften and restrain my diflike, in this cafe, is particularly im portant; for, if my neighbour has incurred my hatred only by thwarting my illicit purposes, then, at the fame time that I overcome my averfion to him, I reform myself." P.84. Thefe Difcourfes are not, properly fpeaking, published, not being fold by any bookfeller; but we understand, that packets of them, containing two copies, at 10s. 6d. each packet, may be procured by applying to Mr. Bent, No. 10, Newman-ftreet, Oxford-street. A SECULAR ESSAY; containing a Retrospective View of Events, connected with the Ecclefiaftical History of England, during the Eighteenth Century; with Reflections on the State of Practical Religion in that period. By JOHN BREWSTER, A. M. Vicar of Stockton upon Tees, and of Greatham, in the County of Durham. 870. pp. 414. THE HE author of this Book employs the retirement in which he lives, and that degree of leifure, which a moft exemplary attention to paftoral Hh 2 duties duties will allow him, to most excellent purpose. The fruits of his researches are before the public. His "Sermons for Prifons;" his Tract, "on the Prevention of Crimes, and the Advantages of Solitary Imprifonment;" and his "Meditations of a Reclufe," have been received with the approbation, which, in our judgment, they could not but command. The writer of this article knew Mr. Brewster in early life. He had the happiness to be his fchool-fellow under the admirable Mr. Moifes. He well remembers the high character he had at school. When senior boy, he ftood alone; he formed a class by himself. The propriety of his de meanor, the fweetness of his temper, and the diligence with which he applied himself to his ftudies, obtained for him, while yet a boy, that character which ftill attaches on him as a man. Often have I heard Mr. Moifes propote him as an example to the whole school: often has my own attention been quickened by the merited praise bestowed on him, and the general esteem in which he was held. He infcribes the Secular Effay to Mr. MOISES, who, "late in life," has been recently appointed Chaplain to the Lord High Chancellor, Lord ELDON, another of his pupils; as were alfo the Chancellor's brother, Sir William Scott; and, a friend of Dr. Johnfon's, Sir Robert Chambers, the fucceffor of Blackstone as Vinerian Profeffor of the Laws of England at Oxford, and a Judge in India; and that upright and able fenator, who has juft been re-elected to ferve in the enfuing parliament, Rowland Burdon, Efq. Mr. Moifes fucceeded that learned critic, Mr. Dawes, as master of Newcastle School: with what ability, is well known to his grateful pupils; though he has never obliged the world with the refult of his inquiries into the arcana of literature. Never a man poffeffed in a higher degree that combination of learning, talent, and temper, which diftinguish the accomplished preceptor. Never man had a happier method of communicating information to his young ftudents; or of forming their minds on the models of religion and honour; or of gaining their affection; or fixing their reverence for their tutor, than Mr. MOISES. He had the rare art of preferving difcipline, without having recourfe to feverity. Manual correction was feldom reforted to; never but in defperate cafes, and then it was terrible; not because the strokes were fmartly laid on, but because of the grave rebuke, the paternal remonttrance, or the indignant expoftulation with which punithment was accompanied. And here the reviewer begs to state, that particular attention was paid to religious Inftruction in Newcastle School. Prayers began and clofed the bufinefs of each day, which, after prayers were finithed, commenced with the reading of a chapter in the New Testament, by one of the fenior boys, in Englith. Immediately afterwards, the fame chapter was conftrued, verfe by verfe, in Greek, by all the boys who had reached the Greek Teftament; and Mr. MOISES delivered a moft excellent lecture on the whole, as it was recited before him. He entered into all the minutia both of conftruction and of meaning-both of criticism and doctrine. The reviewer has fince attended at the Univerfity, more than one Lecturer of high character; but he never yet found Mr. MOISES excelled in this line of his profeflion. Reverence for that admirable man, has led us into a digreffion-a digreflion which will not be unexceptable to Mr. Brewster, to whom we return. He has given us in his Effy, an interefting picture of the last century. He has looked at his fubject with the eye of a moralift, an hiftorian, and a divine and he has drawn his compofition with the hand of a master. His work is diftributed into four grand parts, fome of them fubdivided into fections. The Table of Contents, which extends through eight pages, is arranged chronologically, and gives us an epitome of the whole Effay. By way of a fpecimen of the topics difcuffed, we shall present the two first pages, which contain Parts I. II. "PART I. "REIGN OF QUEEN ANNE.—-A. D. 1701-1714 Page r "A. D. 1701. Commencement of the Century.-Moral conduct of different ages compared.-Moral improvement in the Century.-Miftaken philanthropy.State of Religion in the Church of England at the opening of the Century.-Immorality of the Stage.-Improved language of Sermons.-Violence of parties.→ High Church and Low Church. << 1705. Debate-" Whether the Church was in danger ?” << 1709. Trial of Dr. Sacheverel.-Reflections on political Sermons.-Drs. Atterbury and Hoaldey.-True principles of the Church of England.-General profeffion of Religion at this period. " PART II. "REIGN OF GEORGE I., Page 40 "A. D. 1714. Divifions in the Church.-Houfes of Convocation investigate the increase of infidelity and herefy.-Whifton expelled the Univerfity.-Proceedings of Convocation on Dr. S. Clarke's book on the "Scripture Doctrine of the Trinity.-Reflections on toleration. 1715. Firft rebellion to reftore the Pretender. 1717. Bangorian controverfy.-Laft fitting of convocation to do business.Non-jurors. Church establishment.-Characters of Hoadley and Sherlock.-Collins's Grounds and Reafons of the Chriftian Religion.-Sherlock's use and intent of Prophecy. 1719. South Sea fcheme and fubfequent immoralities. 1721. Bill for fuppreffing blafphemy and profaneness. 1722. Quaker's affirmation Bill.-Money raifed on the Roman Catholics.Bishop Atterbury's Plot.-Archbishop Wake's correfpondence with the Drs. of the Sorbonne. Under the year 1727, p. 138-142, Mr. Brewfter gives an account of the rife of the Religious Societies. "The progrefs of infidelity, defcribed in the preceding part of this effay, justly alarmed the feelings of every fincere member of the Chriftian Church. The mine, which had been laid deep by the defigning infidel, began to be visible in its effects. The whole head was fick, and the whole heart faint.** Lukewarmnefs in principle fucceeded zeal in devotion; and, in fuch cafes, it will not be expected, that he who is remifs in the execution of his work, fhould ever bring it to perfection.The confequence was, that falfe opinions spread rapidly among all ranks of men.— Vice was flattered by her courteous reception in the world, and had every reason to congratulate herself on her increafing profelytes. "We have feen the ftream of infidelity fpringing from the era of the Great Rebellion, and diffufing its current through many fucceeding years. It will be fome confolation to behold another current, during the fame period, bursting forth upon the world, maintaining a steady undeviating courfe, and fertilizing the vallies through which it flowed, with its purifying waters. Above a century ago, a fociety was established in London, which branched out into various parts of the country, for promoting the benefits of religion among its members, as well as for encouraging a general reformation of manners. This fociety continued to meet for many years, and, I believe, was not extinguished at the conclufion of the reign of George the fecond. It became their pious refolution, that they should meet together once a week, and apply themselves to good difcourfe, and things wherein Ifaiah i. 5. they they might edify one another. And for the better regulation of their meetings, fuch rules and orders were prefcribed, as feemed most proper to effect the end propofed. At every meeting, they turned their attention to the wants of the peor, which in procefs of time amounted to fuch confiderable fums, that thereby many poor families were relieved, fome poor people put into a way of trade fuitable to their capacities, fundry prifoners fet at liberty, fome poor fcholars furthered in their fubfiftence at the univerfity, feveral orphans maintained, with many other good works*.' But the great object they had in view, as the fource from whence thefe fruits of the Spirit were expected to fpring, was the attainment of religious knowledge, which they well knew would be attended with fuitable practice. They did not, therefore, feparate themfelves from the church which they found exifting among them, as infufficient for the great purposes of reformation; but ftrengthened her interefts with renewed endeavours, to make themselves, and others, more worthy of fo excellent, and evangelical an establishment. They promoted public prayers in feveral of the churches; fome of which, Dr. Woodward fays, never wanted a full and affectionate congregation. They inftituted Sermons and Lectures, which were greatly frequented, and by which many were confirmed, both in the profeffion and practice of the true principles of primitive religion. The encouragement which, at the period of their first affociation, was given to Popery, animated their zeal, and produced the most falutary effects. In process of time, vices of various forms, and errors of different defcriptions, made their appearance, but we have reason to fuppofe that they were always vigorously oppofed, and frequently vanquished by the members of thefe religious focieties. It does not appear that they ever mis-used the authority which their united efforts gave them. They adopted, indeed, the zeal of Phineas in reproving vice, prophanenefs, and immorality, but they were indebted to Chriftian principles, for their meeknefs and moderation. "To thefe focieties, during the reigns of King William, and of Queen Anne, may be attributed many excellent charitable inftitutions, fome of which were incorporated by royal charter, viz. The Society for propagating the Gospel in foreign parts, and The Society for promoting Chriftian Knowledge." Of the utility of thefe, all the world are witneffes. The inftitution of charity; fchools, throughout the kingdom, originated from the fame quarter; and the contagion of benevolence, in populous towns, rendered them almost universal. Such are the good effects of well-directed, and well-principled endeavours! If it pleases God that this nation fhall be faved in the prefent day of her trial, it must be by fuch efforts as thefe. The progrefs of divine knowledge muft fuperfede that which is earthly, and the warmth of Chriftian principles muít extirpate the maxims of a cold philofophy. In this last paragraph a flight error occurs- The Society for propagating the Gospel in foreign parts,' is incorporated by royal charter; but The Society for promoting Chriftian Knowledge,' is not incorporated. What follows, is a remark of great importance. "I may be allowed to remark, that the peculiar advantage of thefe focieties was, that they purfued the great object of their attention, in conjunction with the profeffion of the established church; an advantage more worthy of obfervation, as fome focieties of later inftitution, actuated, no doubt, by pure and fincere motives, but not adhering to thofe whole fome regulations adopted by thofe excellent men, the first reformers, have deviated, in many inftances, into a dangerous enthufialin. Many of them profefs, indeed, a belief of the doctrines detailed in the 39 Articles of Religion, and fome comply with the injunction of their founders, by attending, occa finally at least, the fervices of the Church of England: but the peculiarity of a Jet has by degrees taken place amongst them, and, in many respects, both in doctrine and difcipline, they are effentially different from that church with which they are nominally united. Then follows a well-detailed and fair account of the origin of the Me* Woodward's Account of the Rife and Progrefs of the Religious Societies. thodifts thodists, for which we refer our readers to the leading article of our lat Supplement, pp. 362–371. Mr. Brewfter makes fome very pertinent remarks upon the Herrnhutors, or Moravian Brethren; upon the Myftics, or Behmenifts, the Hutchinfonians, and the Swedenborgians. He here occupies delicate ground; but he diligently keeps his feet." Where truth and error are blended together, it requires great difcernment to praife or blame correctly. This is the cafe refpecting the Myftics and the Hutchinfonians. What is right in their tenets, has juft commendation; where extravagance intrudes, it is temperately ftigmatized. In proof of this affertion, we need but quote what our author ftates of William Law. 6 "It is with regret that we are obliged to rank Mr. William Law in the number of the Myftics, many parts of whofe writings have made deep impreffions on the mind. When at Oxford,' faid Dr. Johnion, I took up "Law's Serious Call to a Devout and Holy Life," expecting to find it a dull book, and, perhaps, to laugh at it. But I found Law quite an overmatch for me; and this was the firft occafion of my thinking in earneft of religion, after I became capable of rational enquiry. From this time forward, fays his biographer, religion was the predominant object of his thoughts. At another time, he much commended Law's • Serious Call,' which, he said, was the finest piece of hortatory theology in our language*. That Law fhould have adopted the myftical philofophy of Jacob Behmen, is much to be lamented, as it has thrown a cloud over his writings in divinity. Dr. Horne, the good prefident of Magdalen-college, Oxford, and afterwards Bishop of Norwich, conformed himself, in many refpects, to the ftrictness of Mr. Law's rules of devotion; but being fenfible how eafy it was for many who took their piety from Mr. Law, to take his errors along with it, he drew up a very useful paper, published in his Life, for the direction of fuch perfons as might not have judgment enough to diftinguith properly, under the title of "Cautions to the Readers of Mr. Law:" and in the fame book will be found, as a companion, a Copy of a Letter to a Lady, on the subject of Jacob Behmen's writings†.” What is faid of the Hutchinfonians, is conceived in the fame spirit of moderation. Mr. B. refers his readers to Mr. Jones's Life of Bishop Horne, where the faireft account of Hutchinfonianism is given which the world has yet feen. Mr. Jones blames freely the mode of fpeaking which fome of Mr. Hutchinson's difciples adopted, as having a nearer refemblance to cant and jargon, than to found and fober learning." But Mr. Jones and Bishop Horne had none of thofe fchifmatical inclinations which have difgraced the Methodists. This Mr. B. adverts to; and notices very properly Bishop Horne's curious and fcarce pamphlet, entitled, "An Apology for certain Gentlemen in the Univerfity of Oxford, &c. "Though forming a ftrong party at this period, the followers of Hutchinfon totally difclaimed any feparation, or intention of feparation, from the cftablished church. Indeed, there was no neceffity for fo violent a meafure; for the faith which they profeffed, was the true proteftant faith, founded on our own principles. Many perfons, however, of learning and feience, foon revolted from their fiflem, which, they thought, difcarded all pure mathematics, and dilowned all true philofophy. The violence of party made the charges ferious which were brought against them; they were told, that their fanciful fyftem of philofophical and theological opinions on the construction of roots and fymbols, tended to the fubverfion of natural religion and morality, as well as the deftruction of human learning. As thefe *Bolwell's Life of Johnfon, vol. i. pp. 26 and 583. † Jones's Life of Horne, pp. 73 and 198. charges |