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had only an imitative turn; he had nothing of that true genius, whose creative power forms something out of nothing. Some of his regulations were indeed proper enough, but inost of them were ill-timed or ill-placed. He faw that his subjects were mere barbarians, but he had not genius enough to see that they were not yet ripe for being rendered polite. He wanted to civilize them when he should only have formed them to discipline. He would make them in mediately Germans and Englishmen, whereas he ought to have begun by making them first Russians. Thus he prevented his subjcals from ever becoming what they might have been, by persuading them they were what they really were not : Just as a French tutor forms his pupil to make a figure in his childhood, and forever after to make none at all. The empire of Russia, while it is ambitious of subjeéting all Europe, will become subjected itself. Its neighbours, the Tartars, will in time become both its malters and ours. This revolution appears to me inevitable; all the monarchs in Europe seeming to ac, in concert, to accelerate such an

event.

But we must here close this article, referring the confideration of the third and fourth book of this extraordinary little tract to our Appendix.

MONTHLY CATALOGUE,

For DECEMBER, 1762.

RELIGIOUS and CONTROVERSIAL. Art. 1. Reflections on the Unacceptableness of a Death-bed Repent

ance." By E. Harwood. 8vo. is. Waugh, &c. I

T has long been the complaint of many rational Christians, that

the most important subjects of practical divinity have been almost entirely engrossed by illiterate Enthusiasts. The numerous swarms of Mechanics, whom two great modern Apoitles have inspired, and sens furth 19 multiply and replenish the earth, have mangled the great truths of Christianity with such blind fury, and discussed the diitinguishing doctrines of it in such a manner, as hath really done that glorious cause greater injury than the most artful and insidious arguments of its avowed adversaries. Hence it is, that the multitude of theologicai books and pamphlets of every size, and o levery price, from four

Guineas

Ff 4

Guinens to four Farilings, diffeminated among mankind, with the Laudatle design of making them w12 urto falvation, have been, by fome, rather considered as implying a futire upon the dignity and reafunableness of Christianity:

Let a country Squire, worn out with hard drioking, and foxhunting, and willing to get a smartering of divinity in his old age, purchate ten pamphlets on religious fubjects, that he fees advertised in his Evening.poit, and he may depend upon it, that more than half of them will prove, either the wild effufions of Cornelius Cayley, the amorous devotions of William Romaine, or the indelicate vilions of some entranced Methodist.

Je were much to be wished, that men of learning and sober reflection, could rescue practical Christianity out of the hands of those mèaneit and most mischievous of all. ciblers, who are sure to leave an almost indelible blot on every religious subject that has the missortune to be couched by them. Were judiciou: perfops inore generally to write on such fubjects, in a manner worthy their dignity and importance, it would, 4robably, prouuce the best effects upon the minds of great numbers, and either prevent them from falling a prey to the devouring monter, Enthufiaím, or at least confrm and eftablish them in confiltent and defensible principles.

Mr Harwood, to whom the public is indebted for a late pamphlet, entitled, the Converfion of a Deili, mentioned in our Review for lait Lune, appears in this little treatise as judicious a Writer on practical religion, as he thewed himself in th:1 a rational Advocate for Chrif. tianity. With regard to the acceptance his present pract may meet with from the public, he appears to be not a little discouraged, from a reflection on the various controversies which have of late prevailed in the christian world, which are, now, he thinks too loud and cla. morous for the fill voice of serious and practical admonition to be generally heard.

“ I am very sensible, says he in his preface, that the beft discourse on a serious subject, from the most learned and celebrated divine, much less from me, could not be generally attended to in the present ftatc of practical religion. When controversy ha«, of late, been fo warmly agitated in the church, and christians have been running into parties concerning an intermediate fate, and concerning the crue characlor of a man afler God's own krarl, and are now disputing about the neceflity of water-baptifin, and the expediency of a liturgy, and con ending for and againit these things, as if salvation depended on The issues of the debate; there is little reason to hope chat a plain exhort tion to an holy life will gain much of their attention. Happy if my fale be not like that of the person mentioned by the ecclefiatti cal hiltorians :- who, at one of the great general councils, when a moft numerous convocation of christian bishops were all bawling and quar-!elliig about the Trinity, begged again and again to be heard. This being after long importunity, and with great difficulty obtained, he tood up, and while the whole fynod expected to hear something de cuire concerning the lomeu'ros, in a grave and folemn voice, repeated the tollowing pasage from St. PAUL : The grace of God, that bringets 5

fuvarica, in consistency with the great principles of his equity and wisdom, approve of those, whose lives have been one continued insult upon his laws, and for a few broken petitions, extorted merely by pain,

Svation, hath appeared 10 all men, teaching us that denying ungoulinefi and worldly luss, we should live joberds, riglyteorfly, and godly in this present world,

-But what was the consequence ?He was uni. verfally hissed. Nobody know him, or would own they knew him. They fell immediately to their clamouring concerning the bypostatical union, eternal generation, everlasting Jantip, necesary emanat on ; abusing, calling names, and denouncing damnation one upon another for not believing in these unintelligible and curious subtilties, just as they themselves believed.”

After many arguments against the folly of deferring a life of virtue and of trusting to a death bed repentance, the Author at last collects the scattered rays of his former reasonings into one strong point of light in the ffih section ; in which he shews, that there is nothing, either in reason or revelation that justifies a deaik-bed repentance, or in the lealt intimates its acceptableness, but the very contrary. He asks if such have any reason to hope for the rewards of holiness, who have never qualified themselves for them ; or whether it is fit and jult in God Almighty to connive at and overlook all the heinous and enormous vices of an whole life, merely for a few inactive wishes and prayers at the end of it?

L" With as much reason (says he) might a day-labourer expect and demand the wages of an whole day, who had trifled it away in idleness and soch, and only worked an hour in the evening."

He then apologizes for these peremptory declarations, in the fol. lowing manner : “ Far be it from me,” says he, “ to speak difhonourably of God, or charge him with want of clemency and mercy, I flatter myself, no one, in the whole aniverse of rational beings, can entertain more generous and enlarged thoughts of the divine benevolence and the extent of it, than myself. And I can truly affert, that there is nothing that ever excites in me greater horror, detestation and contempt, than thoíe rigid, gloomy, and illiberal principles, by wbat numbers foever embraced, and by what venerable names soever espoused, that would confine the divine goodness to an inconsiderable number, and to an inconsiderable party, and exalt his other perfections at the expence of it. But, at the same time, I must freely declare to my Reader, that the mercy and goodness of God are not lavished indiscriminately, but are folely confined to fincere penitents and holy persons. There are ends of government to be subserved, which require the exertion of this attribute in a proper and just limi. tation, and in such an exact measure as neither jultice nor wisdom may be violated by it. For how could either the wisdom or justice of God be conserved, or the great 'ends of bis moral administration be answered, if the rewards of piety and virtue were bestowed with an undiftinguithing hand, and the penitent of an hour, whom the fear of death had made fuch, were equally entitled to the divine love and regards, as he, who had spent the whole of life in an uniform and steady * virtue ? It is impossible-God cannot be thus unjuft. He cannot, break at once all the rules of unerring rectitude, expunge all their crimes, and make them the heirs of an happy immortality, equally with those, whose whole lives have been an ornament to religion. Nothing can be more improbable, nothing more impotīble. We fee this is not done in any civil society or government upon earth. Will the law releale a murderer, because he is racked with convictions of his guilt, and promises never to commit murder again ? Will a juft judge be prevailed upon by the importunity and prayers of a robber or an affaliin to acquit him? The laws of human society would ceale 10 awe and restrain mankind, were their fanctions and punishments to be remitted and annulled, when any offender teftified his remorse, and itrove to move compaffion. And if the laws of a well-ordered fcciety, that condemn the criminal to deach, are never dispensed with and repealed for any protestations of future amendment, if every equitable and impartial judge pronounces the sentence of condemna. tion, whatever vows and forrows may be expressed to avert it; will the divine laws of the supreme Ruler of the universe accept of visionary resolutions, accept of a mere frivolous intention for the performance, · or will the great Judge of all felh consider that as done, which hath

break

not been done, be prevailed upon by noisy importunity, or the loud accents of grief and remorse, to break the eliablillied laws of his government, and, after an whole miffent life, to approve them as true penitents and good christians, merely for a few momentary compunciions?"

It will probably be thought a defect in this piece, that the composition, in some places, appears to be too much laboured; and that the Author has taid nothing concerning the chief on the crofi; which we rather wonder at, as arguments are often drawn from thence, in favour of the efficacy of such a late repentance. Perhaps the Author judged this instance beneath his notice ; but is he to-learn that many ignorant, and many wicked persons think it not beneath their notice?

Fiom these specimens our Readers may discern the spirit and tendency of this little essay, which we recommend to their serious pesulal.

Our Liverpool correspondent will excuse our not writing, verbatin, his paper on the subject of the foregoing article. He will see what use we have made of his observations : to which we could have no objection, so far as they were coincident with our own idea of Mr. H's performance.

Art. 2. Fifty-four Sermons, preached by the late Rey. Mr. Tho

mas Bradbury, Minister of the Gospel. Many of which are on very interesting Subjects, being preached in critical Times, on Days of public Humiliation or Thanksgiving; but chiefly on the Fifth of November, in Commemoration of the glorious Revolution by King William. 8vo.' 3 vols, 15 s. bound. Buckland, &c.

The design of this publication, we are told in the preface, is not so much to erett a monument to the name of she venerable decensed due ther, as to keep up a grateful sense of the divine Power and Goodness manifested in the glorious Revolution, which for more than fixty years he celebrated with a religious joy.

As to the merit of the Sermons, it consists in an ardent zeal for the g'orious memory of King WILLIAM, the divine right of the Revolarion, &c. and an uncommon dexterity in applying the prophesies of the Old, Teltament to the downfal and destruction of the French King, the Tory Ministry, &c.- - The Author's receipt for a thirtieth of January Sermon, is a very curious one, and may serve to diver: our Readers." I have read, says he, many a thirtieth of January Sermon, and chey are so much the same, that I can observe very little new in them, but a transposition of terms: let any one take a few rattling words of his materials, such as Schismatics, Atheists, Rebels, Traitors, Miscreants, Moniters, Enthusiaits, Hypocrites ; Lord's Anointed, Sacred Majesty, God's Vicegerent, Impious, Blasphemous, Damnation ; ftir these together in a warm head, and after a very little fhaking, bring them out, fcum and all, distribute them into several periods, and your work is half done: if such expressions as Religion, Conscience, justice, Privilege of Parliament, innocene Plood, Liberty and Property, come in your way, take off the crudities from some of them, by foftening epithets, call it mock Parliament, false. Religion, pretended Conscience; and tell the world roundly, that their Privileges, Trade, civil Rights and Liberties, are chimeras ; that such talk smells rank of forty-one, and is a certain mark of a Villain, and an Enemy to the Government."

It may be proper to acquaint our Readers, that of the fifty-four Sermons here printed, seven only are new to the public.

MEDICAL. Art. 3. Rules for the Preservation of Health : Containing all

that has been recommended by the most eminent Physicians. iVith the easiest Prescriptions for the most Disorders incident to Mankind, through the four different Periods of human Life. Being the Result of many Years Practice. By John Fothergill. 12mo. 2 s. 6d. Thruih.

Dr. Fothergill, to prevent the public from being imposed on, repeatedly disavowed this compilation, by Advertisements in the newspapers; bat had he omitted this act of justice to the public and to himself, we apprehend few would have fupposed him the Author of such a catch-penny farrago; notwithstanding his name has been, with so much effrontery and salsehood, inserted in the title. It is a poor, meagre, collection of observations, precepts, and cautions, from various medical Writers ; such as any Apothecary's Journeyman might have put together, with an equal manifellation of judgment and erudition.

Art. 4. Practical Observations on Cancers and Disorders of the Breaft, explaining their different Appearances and Events. To

which

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