RELIGIOUS and CONTROVERSIAL.

Art. 25. A copious Comment on Pfalm LXVIII. In which Salvation by David, the Type of Meffiah, is preached to all Nations, Tongues, and Tribes, and Peoples. With Strictures on Ainf worth, Calmet, Vitringa, Bythner, Bishop Lowth, Profeffos Michaelis, De Mais, Merrick, and other Writers on this Pfalm. 8vo. 4 s. 6d. Boards. Wilkie, &c.

A very myftical performance, tending, in our opinion, rather to obfcure than explain the pfalm on which it is written. Far be it from us to fay, that there is nothing typical of the Christian scheme in the ancient Jewish ceremonial, &c. but this learned writer would bewilder us in a perplexing, endless labyrinth, where truth may be fought without attaining any certainty or fatisfaction. But we will difmifs the fubject, left we expofe ourselves farther to the cenfures of this Author, who fays concerning Calmet, that he has learning enough for an hundred scholars, without one glimpse of spiritual knowledge.

Art. 26. A Calm Reply to the First Part of Mr. De Courcy's Rejoinder, as far as it relates to the Scriptural Mode of Baptifm. By Jofeph Jenkins, A. M. 12mo. Is. Wrexham printed, and fold by Keith, &c. in London. 1778.

A fhort account of the Rejoinder is to be found in the fifty-eighth volume of our Review, p. 321. The different antagonists which have appeared againft Mr. De Courcy, feem to give fome importance to his work. Mr. Jenkins, who here enters the lifts, may be fometimes a little warm, but he is not chargeable with that fcurrility which writers on this fubject have too often difcovered. Mr. De Courcy has no doubt been provoked; yet his own manner of writing has fometimes afforded an unhappy advantage to his opponents. The author of the Reply is not deftitute of fenfe or learning; but the fame obfervations which are offered on each fide have been frequently repeated. The principal inference from the controversy, is, that each party fhould cultivate moderation and candour, and endeavour to regard one another as good christians, though they do not exactly agree concerning the mode of baptifm.

Art. 27. A Letter to the Rev. Benjamin Fawcett, M. A. Occafioned by his Pamphlet, intitled, "Candid Reflections on the different Manner in which the Learned and Pious have expreffed their Conceptions concerning the Doctrine of the Trinity," 8vo. 6 d. Buckland. 1779.

The intention of Mr. Fawcett's pamphlet appeared to have been very worthy of a christian minister. We fhould have hoped, that all confiderate perfons would agree in the neceflity of exercifing moderation and charity on a fubject, concerning which, the wife and vir tuous in every age have entertained a variety of opinions. We do not recollect that Mr. Fawcett writes with feverity. When, indeed, he cenfures a bigotted, uncharitable fpirit, it may excite a degree of warmth not wholly improper; or he may poflibly be sometimes off his guard; but we apprehend, he is far from condemning any for the fentiment they embrace on the topic in question. The pamphlet before us, charges him with the want of that candour for which he feems to plead, and produces paffages which are supposed to prove

It: but it is to be observed, that fentences, or parts of fentences, detached from a work, and intermingled with reflections by another writer, may affume a very different air, and appear to imply what was far from the author's defign. It is not, however, our business to enter into the difpute. Thus much feemed due to justice; and we will add, that perfons engaged in religious controversy are apt to forget that distinction, which ought to be always kept in view, between forms and phrases of man's device, and the declarations of Scripture. We have not feen any thing in this performance, that fhould induce us to alter our judgment of Mr. Fawcett's defign and prevailing fentiment; and furely the confideration of that uncertainty, perplexity, and variety, in which the pious and the learned, as well as the bigotted and the weak, have been involved, on the point immediately alluded to, is fufficient to teach us, that we ought to be humble, diffident, and candid, in this as well as in all other inftances.

For Mr. Fawcett's "Candid Reflections, &c." See Review, vol. lvii. P. 333. Alfo vol. lix. p. 234.

Art. 28. Three Sermons, entitled, I. Liberty, when used as a Cloke of Malicioufnefs, the worst of Evils. II. The Evil of Rebellion, as applicable to American Conduct, confidered. III. Great Britain oppreffing America, a groundless Charge. Preached on the Three preceding Faft Days, appointed to be obferved on account of the American Rebellion; in the Parish Churches of Twyford and Ouzlebury, Hampshire. By Cornelius Murdin, M. A. Vicar. 4to. I S. Baker. 1779:

Mr. Murdin very justly obferves, that a minifter of the gospel has much better fubjects to employ his time about than those above mentioned, and acknowledges, it is with fome reluctance that he has deviated into the thorny path of politics. Poffibly the time allotted to this deviation, might have been more ufefully employed in perfuading his hearers to repentance of their fins, and the fteady practice of piety and virtue. Many objections may be made to his political creed and difcuffions: if he allows himself to read and think on the other fide, he may perhaps find it difficult to defend all his affertions: but however that is, Mr. Murdin appears to be an honest, well meaning writer, who, if he errs, does not do it wilfully, or to ferve a private purpose.' We could heartily join with him in the with, that the cruel meffenger of war fent against the Americans, may be fpeedily changed into a meffenger of peace and reconciliation,' and that harmony and concord may be speedily restored to thefe divided nations.

Art. 29. A Charge, delivered in the Lodge of True Friendfhip, in Bulwark-Street, Dover, on the Festival of St. John the Evangelift, December 27, 1778, and published at the Defire of the faid Lodge. By the Reverend Brother James Smith, Vicar of Alkham, in Kent, and Author of "The Errors of the Church of Rome detected." 4to. Is. Canterbury, printed; London, fold by G. Robinson. 1779.

As we have not the honour to belong to the fraternity of FreeMasons, we can fay little or nothing concerning the royal craft. A brother, a reverend brother, here appears to extol the inftitution,

which he does with great zeal, and, for aught we know, with truth and juftice. But we, who are uninitiated, can fay nothing concerning those folemn, awful, and inftructive scenes, where

*

at which only the faithful brother can be present,' and which, it is added, raife in our minds the most useful and sublime ideas, mixed with the purest delight.'

While this reverend brother fpeaks moft highly of the dignity and atility of the order into which he has been admitted, he at the fame time, delivers much good advice concerning the spirit and behaviour which every member of this body should endeavour to preserve and cherish.

For our account of Mr. Smith's book, entitled, The Errors of the Church of Rome detected, fee Review for December 1777, P. 472.

SERMON S.

J. Preached in the Church of St. Michael, Cornhill, Feb. 10, 1779. Being the Day appointed for a General Faft. By Robert Pool Finch, D. D. Rector of that Parish. 4to. Is. Rivington. In this fenfible difcourse, the preacher laments the degeneracy of the times; and earnestly exhorts his heaters to repentance and reformation. The Doctor writes well; but when he talks of establish. ments granting and extending toleration at difcretion, and as circumftances require;' and of authority relaxing or tightening the reins, as its own difcerning eye fees fit ;'-we think he is rather fond of manifeling his zeal for political orthodoxy, and high-flown ecclefiaftical

claims.

II. At the primary Vifitation of the Right Reverend Beilby Lord Bishop of Chefter, in the Cathedral Church, Aug. 13, 1778. By Thomas Townson, B. D. Rector of the Lower Mediety of Malpas. 4to. Chester, printed, and fold by Bathurft in London.

The text of this difcourfe is Luke iv. 32. And they were astonished at his doctrine, for his word was with power. The reflections which are here made on the matter and manner of our Lord's preaching, are fenfible and judicious, ingenious and edifying; and the ftyle is eafy and agreeable.

III. The Coming and Enlargement of the Kingdom of God: At Salter'sHall, April 28, 1779, before the Correfpondent Board of the Society in Scotland (incorporated by Royal Charter) for propagating Chriftian Knowledge in the Highlands and Islands, and for fpreading the Gofpel among the Indians in America. By Thomas Toller. Published at the Request of the Society, &c. 8vo. 6d. Buckland. 1779.

Pious, fenfible, and well compofed. The text, Thy kingdom come. The preacher brings convincing proof of the importance and utility of that inftitution, which he recommends to charitable regard. He pleads for the free exercise of religion, and manifefts a liberality and candor of fentiment becoming a chriftian minifter. At the fame -time, he fhews, that the extenfive diffemination of popery, and the alarming influence of popish emiffaries, are objects worthy the ferious attention of this fociety.

IV. Preached

IV. Preached at Truro, before a Provincial Grand Lodge of Free Accepted Mafons, on the Fellival of St. John the Baptift. By the Rev. Cornelius Cardew, M. A. Mafter of the Grammar School, Truro. 8vo. 6d. Richardfon, &c.

This fermon treats of the excellencies of love and free masonry: the former, as the apoftle fays in the text, is the fulfilling of the law,' and the latter, as Mr. Cornelius Cardew fays, is a moral fcience: and that one principal end of the inftitution, is the cultivation and improvement of the polite arts and fciences.' • Indeed,* fays he, we boaft, and I apprehend on good grounds, that it has, through a long feries of ages, contributed to difpel the gloom of ignorance and barbarifm.' But though free mafonry hath taught Mr. Cardew to talk about thofe tefferæ, or watch-words, which conftitute a kind of univerfal language, by which he can diftinguith & brother in any part of the world; yet it hath not inftructed him in making choice of the beft language for the pulpit: and though order and proportion are pretended to be the alpha and omega of this moral fcience; yet there is a sentence in Mr. Cardew's fermon, which is out of all order, and can only be reduced to regularity, by beginning where he hath, like a bungling mafon, ended it. Love beginning,' lays he, ⚫ with the nearer relations of parent, brother, friend, and neighbour, and all the tender charities of domestic life, as it goes on to enlarge its circle, embraceth by degrees, within its comprehenfive grafp, not only the whole human race, and every order of fpiritual intelligence, but takes every creature in of every kind, and at last centers in the great Author of all exiftence.' So this circle, as it enlarges, comes at laft to a centre! We thought free mafonry taught, at leaft, geometry among the other arts and fciences, of which, the preacher tells us, it may make fo confident a boaft.' But we will charitably help him to a very great authority to countenance his error in mathematics. It is no lefs than that of Dr. Sacheverel himfelf, who, in his famous fermon at St. Paul's, makes two parallel lines meet in a centre! Q. E. D.

V. The Doctrine of Divine Influence on the Human Mind. Confidered in a Sermon, publifhed at the Request of many Perfons who have occafionally heard it. By Jofeph Priestley, LL. D. F. R. S. 8vo. I s. Jchnfon. 1779.

In this difcourfe, the Author oppofes the doctrine of fovereign and irrefiftible grace, the new and miraculous birth, or the poffibility of inftantaneous converfion, as being altogether unfcriptural and deceitful. He founds his oppofition to the pretenfions of thofe empirics in religion, who maintain the immediate agency of the Deity on the minds of men, on the parable of the fower; which may be confidered as a prophecy, verified by all history, as well as by daily obfervation; and in which our Lord compares himself and his apoftles to perfons who merely fcatter good feed promifcuously, or without diftinction of places or foils; that is, whether they be well or ill adapted to receive it and bring it forth; and who do not alter the previous quality or condition of the foil itfelf.

This parable accordingly inculcates this important truth; That all the benefit we are authorifed to expect from the gospel, arifes from the natural effect that the great truths and motives of it are calculated to produce upon the mind; that the interpofition of the

Divine Being, in the difpenfation of the gofpel, confifts folely in imparting these truths, and fuggefting thofe motives, and not at all in giving any fupernatural efficacy to the truths or motives after they are prefented."

To what end has been the whole apparatus of revealed religion," fays the Author, if moral impreffions were made upon men's minds by an immediate divine agency?'-Why were the miracles of Mofes and Chrift performed, by which a fanction was given to their characters and doctrines; if the Divine Being ftill found it necessary, after all this, to produce the effects intended by thefe miracles, through his own immediate agency on the minds of those who had been witneffes to, and fpectators of, thefe miracles? This last miraculous and immediate interpofition of the Divine Being, must make the former miracles unneceffary and fuperfluous.

We read,' fays the Author, of our Lord's giving fight to the blind, limbs to the maimed, and the ufe of reafon to thofe who were deprived of it; but never of his giving a found mind, in a moral fenfe, to those who were deftitute of that. For this, though the greatest of all purpofes, he made ufe of nothing but inftruction and admonition. He used no other means, either to difarm the malice of his enemies, or to correct the imperfections of his best friends. Otherwife Judas would never have betrayed him, nor would Peter have denied him.'

The Author enforces this doctrine by the parable of the fig-tree; to which our Lord likewife compares human nature. In this parable, the quality of the tree is not reprefented as liable to be altered, otherwife than by the natural effects expected to be produced, by digging round it, and dunging it. In both thefe cafes, the improvement of man is not defcribed as effected by the divine power immediately acting on his mind; but through the medium of certain natural means, external to the mind, and adapted to produce that end, according to the ufual and uniform course of nature; that is, by the natural influence of motives operating upon it.

Such is the doârine intended to be inculcated in this difcourfe; in which the general agency of the Divine Being on the minds of men is maintained to be real and conftant; but not immediate, that is, miraculous. To encourage the latter opinion, or that of a supernatural influence on the mind, is to encourage an enthusiasm, and, in fome cafes, a dangerous delufion, leading men to neglect the natural and only efficacious means of improving their characters, and to depend on certain Supernatural impulfes and feelings, of vague and uncertain defcription, and that cannot have any relation to moral virtue.'

VI. Preached at the Chapel in Deal, on the Feftival of St. John the Baptift, June 24, 1779, before the Provincial Grand Lodge of Kent, and publifhed at their Request. By the Reverend Brother, James Smith, Vicar of Alkham in Kent, and Author of The Errors of the Church of Rome detected, &c. 8vo. 6 d. Wilkie.

We fincerely congratulated and honoured Mr. Smith, when, under the power of full conviction, le feparated himself from the church of

* Vide Rev. for Dec. 1777. P. 472.

Rome.