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or with a view to enlarge his acquaintance with critical and theological knowlege, it is probable he may be disappointed. Instead of the above-mentioned qualities, we can encourage him to expect a good deal of Orthodoxy ; but together with this, many marks of a grave, serious, and honest mind, devoted to the important duties of his ftation, and desirous of fulfilling the worthy ends of his profession. In his fecond Sermon, describing the duty of every Gospel Minister, he expresseth himself in the following plain and honest manner.

“ I come now to the second general head proposed, namely, to enquire, what is my duty and the duty of every Go pel Minister. And I the more chearfully enter upon this head, my honoured Hearers, because I would have every one of you informed what he has a right to expeat from me; and that wherever I am known to fail, the meanest here may reprove me, with a free, generous, and noble Christian Liberty."

This should be the language of an humble and modest mind, by no means elated with the self-sufficiency of priestly pride; and is an instance too uncommon in Gentlemen of that order, to be passed by unnoticed.

“ He goes on-It is my duty then, in the first place, conftantly to preach the Gospel of Christ; that is, to make known to you, the spirituality of the Gospel Covenant; to represent to you the Fall of Man, with its inconceivably awful consequences, in the ruin of the whole human race; and from thence to Mew the great mystery and absolute neceffity of our Redemption, &c. In the next place, it is my duty diligently to attend the Sick; and endeavour to awaken, comfort, and exhort, as respective occasions may require.

“Further, it is my dury to be compassionate, merciful, and charitable. If the poorelt object, therefore, in my parish shall ever find me indulging myself in ease, in indolence, and affiuence, whilst he, alas! is groaning in the bitterness of want, he may with justice upbraid me as a false Steward of God's goods; as a Robber and a Thief, who cruelly detained from him what he has as much right to, from the law of God, as I have to the emoluments of my Ministry, from the laws of the land.”

Would to God! for the honour of Christianity, and the happiness of mankind, that the same worthy sentiments possessed the heart of every Clergyman, and especially those who enjoy a large share of the good things of this world.

Our Author concludes this paragraph with a passage which is, at the same time, an evidence of no mean understanding, and of a good heart.

.“ If ever there Mould come an age (we would gladly hope tbe preJent is nice that age) when the Ministers of God's word are found not to be holy persons, and entirely given up to God; if, on the contrary, thuy Thould be found worldly, proud, covetous, self-seeking, indolent, Tipplers, given to company, full of obscene and profane conversation, Liars, Persecutors of the Truth, and Opposers of God's holy spirit; I say, if ever there hould come such an age, I will venture to foretel, without the spirit of prophely, that in that age

Christianity Christianity will be treated as Priestcraft, and men will endeavour to trample it ander their feet.

With these Sermons are bound up two divine Odes, the one entitled LIBERTY, the other, THE JUDGMENT, which are not without some share of merit.

Art. 31. A Treatise concerning the Gospel Method of being Righ

teous. 8vo. Is. Longman. This, as the Author himself informs us, is the subdance of feveral Sermons ; the design of which was, to exhibit a view of the general heads of that Righieousness which the Gospel indispensibly requires.

According to this sensible Writer's opinion, barely to profess the Gospel of our Lord Jesus Christ; to be a zealous Member of this or that Church, or party of Christians; to be a firm Believer, and warm Advocate for the doctrines of any particular Creeds, or Confesions; to be a constant Attender upon the rites and ceremonies of the Church, are by no means sufficient to form the character of a righie. ous man, in the Gospel sense of that word: by Gospel righteousness, he apprehends, is meant, a constant and habitual course of universal goodness and virtue ; that it comprehends a constant regular difcharge of our whole duty to God, our neighbour, and ourselves; that it is attended with a sincere and speedy return to our duty upon every instance of failure or miscarriage; and that whoever shall alsume to himself the chara&ter, or flatter himself with the hope of the future reward of a righteous man, from any other false and counterfeit Species of righteousness, moit unhappily and wickedly deceiveth himself.

In these sentiments the Author thinks himself abundantly confirmed by a variety of reasonings deduced from the moral character and perfections of God; and the plain declarations of the Gospel of lesus Christ.

There are many who have put on the character of public Instructors of mankind, and Ministers of religion, who studiously endeayour to corceal these great and important maxims from the minds of the people; and are perpetually turning their attention to things of infinitely inferior consequence, which serve only to perplex their un. derstandings, to poff up their minds with pride and conceit, and 10 make them unmindful of the great and unchangeable obligations of piety and goodness, which are the life and substance of true religion.

-To our Author, and to all, who from the press or the pulpit, endeavour thus to explain the nature of true religion, and enforce the obedience of the commandments of God, we wilh the greatelt fuccess; and think ourselves and the public highly obliged to them.

Art. 32. Instructions for the profitable receiving the Word of God.

By John Riland, M. A. Curate of Sutton-Coldfield in
Warwickshire. 8vo. 6 d. Baldwin.
These Infructions of Mr. Riland's, are a collection of Texts from

the Bible, and of particular passages from the Prayers and Homilies of the Church, under different heads. As far as we have been able to observe, they are not at all calculated to explain the sense of Scripture; which the unlearned Reader is left to find out as well as he can: to whom, therefore, we will take the liberty to leave this short hint; that though the Homilies and the Bible are both quoted and made use of without any distinction in this little book, yet that it could not be Mr. Riland's design to fet them up as of equal authority in the estimation of Christians. The Bible is the only safe Guide. The Bible conta:ns the religion of Protestants.

Art. 33. The Way to the Scbhath of Red, &c. By Thomas

Bromley. 12m0. 2s. 6d. Dilly, &c. The book now before us contains three separate pieces: the first is, the l'a, to the Sablath of Rejt, or, the Scui's Progress in the New Birth: this, being only a republication of what was firit printed above forty years ago, coines not within our notice; por, indeed, from the indiitinci and enthusiastical manner in which it is written, have we the leatt tenptation to trouble ourselves, or our Readers, with it. Re'igion is a plain, fimple, intelligible subject, as every thing of importance to the faivation and happiness of man must be supposed to be: th fe, therefore, who depart from the fimplicity of the Gof. pel, and labour to involve the duty and obligations of men in dark, ness and mystery, however good their intentions may be, do greatly huri the intereits of true religion.

The second of these pieces is, the Journeys of the Children of Ifrael, as they are re orded, Nunibers, ch. xxxiii.

The Reader is not to expect any thing hi??orical or geographical in this treatise; the scheme of the Author being to allegorive the hiltory of the Israelites; and, as he says, to give the liiritually moe ral li prelating to the work of Regeneration. That the meihod of instruction by parable, and the conveying great and important truths under the cover of fable and allegory, is an ancient and useful praça tice, we readily acknowlege: we have many initances of it in the beit Writers, and particularly in the sacred writings. But to indulge this spirit too far, to convert history into allegory, and under every plain and simple narrative to search after a concealed and hidden meaning, gives such an unbounded licence to the roving and extravagant fancics of visionary men, and introduces such strange confufien into subjects of the greatest importance, that the ill consequences of it are without number.

Suppose the history of the Life and Miracles of Jesus, and the A&is flis postles, should be treated in this manner, as in ome iviances we believe has been attempted, what a tendency would it have to citroy the credibility of the Gospel History; and to sink the weat iacts on which Christianity reits, into the utmost uncertainty, and then into the lowest contempt! If Gentlemen of this turn mult gratify this fanciful disposition, let them take the Commentaries of Cæsar, the Conspiracy of Cajaline, or the Annals of Tacitus,

and

and indulge their genius to the utmost; but let them spare those writings which contain the history of the progress of true Religion, and are intended for the information and improvement of mankind in all ages.

The chird of these pieces is, an Account of the various Ways of God's manifesting himself to Man: but in this there is so much darkness and obscurity, and so little is it calculated for information and improvement, that we shall take no farther notice of it.

It seems this Mr. Bromley has been dead upwards of seventy years: we hope he is in possession of that refl provided for good men : and if his too partial friends had suffered his works to rest likewise, we are of opinion, that neither this Author's memory, nor the interests of Truth and Religion would have suffered by it. ;

Art. 34. An Enquiry into the Spirit and Tendency of Letters on

Theron and Afpafio. 12mo. 25. Dilly. In the Editor's preface to this piece, we are informed, that it was written by an eminent Minister of the Church of Scotland, with a design to obviate the many gross mistakes of the Lotter-Writer; and to prevent the influence, that his subtle abuse of the sacred Writings may have on some of those into whose hands his books may have fallen.

Art. 35. Prolegomena in Libris Veteris Testamenti Poeticos; five

Dissertatio, in qua Viri eruditissimi Francisci Harii nuper Epifcopi Cicefiriensis de antiqua Hebræorum Poesi Hypothesin ratiune et veritate niti, fuse ostenditur, atque ad objecta quædam reSpondetur a Thoma Edwards, A. M. Aul. Clar. Cantab. nuper socio. Subjicitur metricæ Lowthianæ confutatio, cum Indicibus Neceflariis. 8vo. 35. 6d. Millar.

Our opinion concerning Bishop Hare's hypothesis of Hebrew poea try, has already been intimated in the Review ; see vol. XII, page 285: and we have not discovered in the Prolegomena on the poeii. cal books of the Old Testament, written by this learned Author, any reason fufficient to induce us to alter our sentiments One cir. cumstance we cannot overlook; he says in his title-page, fubjicitur Metricæ Lowthion & confutatio : but the ingenious and elegant Dr. Lowih denies the metre of the poetical books! The world, we hear, is soon to be favoured with a new edition of his Pralectione , when we hope he will give full fatisfaction with regard to certain doubts which may have arisen from some remarks made on his works both at home and abroad.

Art. 36. The feraphical young Shepherd. Being a very remark

able Account of a Shepherd in France, about eighteen Years of Age; who, without any other Means than the Scriptures, and the teachings of God's holy Spirit, attained to a very uncommon

Qiid

and evangelical Knowlege of the true God, and Jesus Christ whom he hath sent. Translated from the French, with Notes, by Cornelius Cayley, Jun. 12mo. 25. Lewis.

We remember to have met with this Mr. Cayley before: he is the person whom we had the honour of introducing to the notice of our Readers, in the Appendix to our nineteenth volume; in which we gave some extracts from his curious account of himself, in a tract entitled obe Riches of God's Free-Grace. To that article we may now refer for an idea of thi: Author and his writings; only adding, that his seraphical French Shepherd appears to have been just such another Genius as himself: quite hand and glove with the Almighty: as familiar with his Maker as a Methodilt Preacher with the ears of his audience

“ He discoursed one whole morning upon the different degrees of the Soul's intimate union with God; of the communications of the blessed Trinity, diffinĉily to be experienced ; and of the inconceiv. able familiarity that God useth with those whose hearts are purified by Faith.”

The enthusiastic Editor of this hare brain d ftuff, has prefixed to it, an impudent Epiltle dedicatory, to Jesus Chrift, in verse, and in the free and easy strain of,

I pray thee, Lord, this Shepherd take adding, as an inducement for the L- to grant his petition, that he, in return, may expect, in due time, the honour and favour of a friendly visit from Mr. Cayley,

Dear Lord, but grant me this request,
To thy sweet care I leave the rett:
And at thy wounded, pierced feet,

With L'ary, I will take my feat. Who this Mrs. Mary is, that is to bear Mr. Cayley company on the occasion above intimated, we are not inforined; but, doubtless, it must be some favourite female Saint, from the purlieus of Moorfields or Tottenham Court. Ave! ave! let thee Lethodists alone for a rete a tots with the Ladies ! fly rogues ! wherever they take up their quarters, they are seldom at a loss for good accommodations!

Art. 34. 4 Sameipen of Preaching, as practical aninga th: PusA l l thadits. By J. Helme. Svo. od. Burd.

A number of low, indecent, and abfurd expreffions, said to have been made use of by the Methodiis in their preaching, are here thrown into the form of a Ser.non, on the following text; How full e ces

greut se v an? Vir, Helme, the Editct, couceives the lects, and other Emitries of the Church of Rome, may be as the bottom of thoi themes of nonlecie and delution, by Which great a part of the mod are infatuated, and drawa auzy from the citavited Church. However this be, certain it is, chas the ranger ia woich tae Fasados tuse vuon them to treat the fu

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