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necessary, but as giving importance to clubs avowedly feditious. He embraces this opportunity of making a warm profession of his own loyalty, and of declaring his opinion, that the number of the disaffected among us is extremely contemptible. The associations unquestionably made it appear, that the number of the disaffected was extremely contemptible. Art. 30. Thoughts on the Causes of the present Failures. 6d. Johnson.

Whatever were the real causes of the numerous failures which unfortunately took place at the commencement of the present war, the evil is unquestionably checked in its progress. This writer imputes the calamity altogether to the extensive circulation of paper, to the duration of a fyftem of which kind peace is indispenfibly neceffary. He is of opinion, that the directors of the Bank should have stepped forward, and placed a confidence in the resources of the Nation ; and that their example would have been followed by others : he thinks the restoration of peace would alone restore commercial credit, and is, consequently, an enemy to the continuance of the war. This is, certainly, a sensible pamphlet; and although we are not converts to the reasoning which it involves, we willingly allow it the credit of manly and dil. passionate argument.

DIVINITY. Art. 31. The Duty of Relieving the French Refugee Clergy stated

and recommended. A Sermon preached in the Parish Church of Droxford, Hants, on Sunday May 26th, 1793. By James Chelsum, D.D. Rector of Droxford, and Chaplain to the Honourable and Right Rev. the Lord Bishop of Winchester. Published for the Benefit of the French Refugee Clergy, Winchester printed. Rivingtons.

This very judicious and interesting sermon is dedicated, with great propriety to John Wilmot, Esq. the active and principal patron of those distreiled worthy men whose cause it attempts to serve. It is a discourse on Matt. xxv. 36. “ I was a stranger, and ye took me in,” in which the learned and benevolent author, after enforcing the duty of charity to the stranger on christian confiderations, with a particular application to the circumstances of the French Clergy, compelled by severe necessity for conscience fake, to fly from France, urges, by a very forcible representation, their claim to our aslistance. Among other arguments the author obferves, that these perfecuted sufferers have endeavoured, as far as possible, not to be chargeable to others, but have reduced their necessary expences by their own rigid and laboured economy to the lowest level; and have spared and preserved, even to the latest moment, the liberal and willing contributions of our countrymen ; a strong proof of this he fuijoins in a note. The Author combats the illiberal objections that have been made against this bounty, by several strong and pertinent observations, and endeavours to overcome the national prejudices which contract the li. mits of Christian benevolence; and oblerves, that we may well persuade ourselves, that this intercourse in the hour of need shall prove a

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bond of future amity and peace between two great and powerful nations. The whole discourse is well worthy of attention; the arguments are very full, and the exhartations animated. We are glad to find the sentiments of benevolence and compassion for these sufferers prevailing so strongly in a country where so many of them reside. ART. 32. A Sermon preached before the Rev. the Archdeacon and

Clergy of the Archdeaconry of London, at the Visitation held in the Parish of Christ Church, April 27, 1793 : and published by Request of the Rev. the Archdeacon, aud others of the Clergy present. By Joseph Holden Port A. M. Vicar of St. Olave, Old Jewry, and St. Martin's, Iren-monger Lane, and Archdeacon of St. Albans. 4to. is. Rivingtons.

The advantage of order is the topic of this discourse, on Joel i. 14. call a solemn assembly.” The arguments by which it is recommended are fuch as cannot easily be controverted; and it is particularly pointed out, that in separating from the Romish communion our church did not attempt to be independent of the general body of Christ, except in such matters as concerned its private liberty of selfgovernment.

ART. 33. Gideon's Cake of Barley Meal. A Letter to the Rev. W.

Romcine, on his preaching for the Emigrant Popish Clergy; with fome Sírictures on Mrs. Hannah More's Remarks, published for their Benefit. 12 mo. 6d. Jordan.

This is a most rancorous and virulent attack on Mr. Romaine and Mrs. H. More, for their laudable exertions in favour of the exiled Romish Clergy. Violent fanaticism and bitter invective are subitituted for sound argument, and Christian charity. We are sorry to see the holy scriptures thus perverted ; and cannot but lament, that the direct tendency of this pamphlet is to excite malignant passions, and to rouse the mob in our streets, to insult and abuse the unfortunate emigrants.

Let any one compare this with Mrs. H. More's remarks, which this bigotted writer despises. In the publication of Mrs. More, he will see wisdom and compassion ennobling the heart, and pleading the cause of the unfortunate ; while in that of this despiser, appears rancorous hatred, breathing abuse, and exciting violence and persecution.

FAST SERMONS. Art. 34. Dr. Maclaine's, at the Hague; entitled Religion a Preserva

tive against Barharism and Anarchy. 4to. 1. 6d. Cadell. If the name of Dr. A. Maclaine, the learned translator of Mosheim, the judicious corrector of Soame Jenyns, prefixed to any publication, excite, as naturally it must, expectations of sound sense and rational piety, those expectations cannot fail to be gratified on the perusal of this fermon. It should be recollected that it was written during the "{ temporary success of the romantic exploits of France," while the

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fate of Holland was yet uncertain, and its internal divisions increased by the temptations held out to the malevolent, and the terrors that overhung the weak; and it will be found most admirably calculated to produce the best effects. The folemn warning of Jeremiah to the Israelites, (xiii. 16.) is well applied to Holland in that state of alarm; and the preacher considers, first, the time, in which trying scenes of calamity were to be apprehended. 2dly, The Duty of the Day. With respect to the time, he points out the three plagues of Europe, originating from the pretended philosophy of France.

1. The spirit of irreligion. 2. The spirit of popular commotion, and intestine discord. 3. The plague of war. With reípect to the duties of the day, he recommends acknowledgement of the supreme power of God, gratitude, contrition, and res lutions of amendmeni. that chiefly applies to the prefixed title is the first division of the first kead.

On the subject of their internal divisions Dr. M. very vigorously recals to the memory of the Hollanders the virtuous union of their ancestors, and its glorious effects; and, what is very animating to us, he excites them also to that patriotic junction of hearts by the recent example of this country. He says:

“ We have lately seen a noble and animating proof of this in the British Isles. They are not without their portion of party-spirit and political dissension. But when the prospećt of common danger called for their union; when they saw a plan, equally absurd and portentous, formed by the distracted regicides of our day, to overturn thrones, to extirpate sovereigns, and to propagate universal disorder and anarchy; what happened? They forgot their divisions; they fuspended the execution of unseasonable projects; they united, as in a phalanx, in support of their liberty, their laws, their conftitution, and their country, and (with few exceptions) rose in one virtuous and majestic body, under the standard of their pious monarch, to play the man for the salvation of their Israel and the cities of their God."

France Dr. M. justly considers as the most corrupt nation in Europe, and the corruptor of all the rest ; particularly of Holland.

The Dr. is certainly a correct and able writer, yet so inveterate are early habits, that the Scotticism of would for should occurs three times in the 29th page. All writers of English, not educated in England, should recollect that would, joined with the first person, implies the will of the agent, and supposes the matter in question to be within his choice.

We give this observation for the use of writers so circumstanced, not by way of cavil on the sermon, which, on all accounts, we most Itrongly recommend.

P. 22,

ART. 35. By Joseph Priestly, L. L. D, F. R. S. &c. at the Gravela

Pit Meeting in Hackney. 8vo. 1s. Johnson. Certainly a very moderate, and rational discourse; o fi fic omnia! the doctor in allusion to his text, Pf. xlvi. i. $ God is our refuge and I i

Arength,

strength, a very present help in trouble.directs his auditors to consider war as an instrument in the hand of God, for the moral government of men, and to fix their eyes upon him, and their own hearts, rather than to scrutinize too rigidly the actionsof others. We cannot but object, however, to the false reasoning of his conclusion in p. 27. that because the establithment of a corrupt religion in France was prejudicial to the cause of christianity, therefore no establishment should any where exift. The doctor profeflis his expectation, that the present calamities will turn out to be those, which according to the prophecies, are to precede the retoration of the Jews, and the happy state of christianity, and he cites Dr. Hartley in support of his opinion. In his preface, he complains, that Mr. Burke treated him injuriously, in calling him an enerny to the constirution.

Art. 36. The Bleffings enjoyed by Englishmen; a Motive for their

Repentance. A Sermon pieached at Greenuich, by the Rev. Andrew Burnaby, D. D. 4to. IS. Payne.

The text is from Romans ii. 4. The preacher first enters into a comprehensive description of the natural blessings which Englishmen enjoy. There, it is piously urged, are so manifold and great, as to demand the warmest tribate of our praise to the bountiful Giver of them. He next considers our civil advantages; those he represents as so inestimable, that we cannot be too contrite and penitent for our fins and transgressions. The contrast which France exhibits to all these examples of national happiness, is next introduced; and we are advised not to risk the folid happiness we enjoy for a shadow, a phantom, a chiinera.

It will be objected to this discourse by some readers, that the arguments are too common and familiar; but the good sense and good intentions of the preacher cannot be disputed.

Art. 37. At St. Mary Magdale, Taunton. By the Rev. John Gardiner.

4to. is. 6d. Stockdale, &c. From the secret att.mpts made by the nations who were neighbours to the Jews, to prevent Nehemiah from rebuilding Jerusalem, Mr. Gardiner takes occasion to anir adve t on the artifices and treachery of the Gallic nation, employed to accomplish that among us which they despaired of effecting by more open and manly measures. There is much spirit and energy in this discourse; the calamities of a neighbouring nation, and the comparative blessings of our own, are pointed out and explained with a confiderable degree of elegance and animation.

IS.

ART. 38. By the Rev. Septianus Hodjon, M. B. at the Asylum.

8vo. Cadeli. This fermon was published at the request of fo large and respectable a body, that it would be invidious in us to enter into any minute criticisms concerning it. The author very generously beftows the profits of its fale to the general purposes of the Asylum, and that those ·

profits

profits may be as large as possible, he makes an apology to his friends for not distributing any presentation copies. The text is from Zachariah, ix. 10.

IS.

Art. 39. At Portman Chapel, by the Rev. Servington Savery. 4to.

Robinson, That the judgments of the Lord are in the earth, and that the inhabitants of the world ought to learn righteousness, according to the assertion of the text, Isaiah xxvi. 9. is the argument of this difcourse. The most original and striking part of it, consists in the following comparison between what the democratic philosophers promised, and what they have done :

« We heard much of the truth of their tenets and the purity of their principles. Human virtue and human wisdom were to be allsufficient, without the aid of religion, or any of its sanctions. Man was represented as the slave of bigotry and superstition, and almost every crime and public calamity have been traced to religion by some writers, or complicated with a stedfaft belief in its doctrines, and an outrageous zeal for its duties. Under the auspicious infuence of reason, uncorrupted and unimpeded by religious prejudice, we were to see the golden age of human nature restored. Perfect laws, sublime virtues, extended science, lasting peace, in short, wisdom, liberty and happiness, in every varied form, were to be the fruits of these philosophical teachers.” P.8.

The contrast is thus worked up:

« Alas! these were the fruits of promise only.--" Instead of the “ myrtle-tree, briars are come up."-" They looked for judgment, « but behold oppreffion; for righteousness but behold a cry.” Só far, indeed, are the vain and deceitful prospects of infidelity from being realized; that instead of the wisdom, virtue, and happiness held forth to our imagination, we behold folly in all its guilty excesses, vice in every disgusting shape, and misery and oppression beyond all former example !” P. 10.

Art. 40. An Estimate of the religious Character and State of Great

Britain. By Thomas Scott, Chaplain of the Lock Hospital, &c. 8vo. 60. Jordan.

We are told that this sermon was not preached exa&tly as it is printed, at either of the two places (the Lock, and St. Mildred's Bread Street) in which it was delivered. It is probable that it was preached in both places from notes only, and had then much more of that pedestrian familiarity which till pervades it, but which, doubtless, has its effect upon some auditors.

We do not perceive that the estimate of our religious character is made with much precision or much force; though evidently with abundance of good meaning. Some of our heresies and infidelities are indeed strongly touched; and it is said, with reason, that these defections are here less excuseable than in France, where the religion forsaken was so corrupt.

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