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Hunc Diabeta timet, jecoris novus incola ; & Hydrops,
32. The Scripture Doctrine of Grace. By the Rev. John Andrews,
LL. B. Vicar of Marden in Kent, and Chaplain to bis Grace the Duke of Dorset. 2mo. Pr. 35. Dilly.
This work was originally written in answer to a treatise on the same subject by the bishop of Gloucester. In this edition several alterations are made, some new observations are added, the quotations from the learned languages are translated, and the whole is so much improved, that the author hopes, it may now go forth into the world as a general defence of the do&rine of grace, and be read as a practical treatise on that subject.'
Our readers will perceive what system of opinions this author embraces, by the following representation of human nature :
. From the fall, as from a spring, or fountain-head, are derived all the bitter waters of fin, which universally poison and corrupt mankind : so that all the fons of men have it inherent in their very constitution. The evil and poisonous infection of this mortal disease runs through the whole circle of human nature; it extends to every individual, and worketh certain destruction and death. None escape the contagion of fin, which was derived into us from our first parents, and which corrupts and blinds our reason, depraves our wills, disorders our passions, infatuates the whole man, and causes us to rebel against the Almighty, and every moment of our lives to violate his holy and righteous law.'
We We readily join with our author in his animadversions oni the wickedness of mankind, and the pernicious consequence of fin; but with respe&t to the constitution of human nature, and the effects of the fall, we entertain very different ideas. We see no neceflity for supposing, that our reason is naturally cor ropted, and our wills depraved, because we are guilty of fin : Adam disobeyed, before any infection could possibly take place. Nothing contributes more to extinguish virtue in the breast of man, than degrading and odious pictures of the Species. When men, fays a very sensible writer, are persuaded that they are naturally knaves, a noble incentive to virtue is extinguished, that which arises from a consciousness of their being formed with difpofitions and abilities capable of performing great and laudable actions. Instead of growing better, they camely grow worse, and gradually become vicious, merely through a persuasion that they come into the world under a moral imbecility, and that' none can escape the contagion of sin.' Writers who inculcate these notions, may pretend felf-abasement; but this is not to abafe ourselves, for our own personal transgreffions, but to vilify the work of our Crea. tor, from whom alone we derive all the powers and faculties we poffefs.
We shall not detain our readers any longer in this article, We do not apprehend that we should agree with Mr. Andrews in his notions of grace, justification, and the like; and therefore we shall prudently follow his example, that is, wave the controversy.'
33. Reflections on the modern but uncbriftian Practice of Inoculation,
or Inoculating the Small-pox tried by Scripture Doctrines and Precepis, and proved to be contrary to the revealed Will of God, &c. 8vo. Pr. 6d. Keith.
The reasons which this writer advances against inoculation are such as these : that the practice was originally introduced by Turks and pagans; that it is repugnant to the whole current of scripture; that it is an attempt to invade the power and prerogative of God, and subvert his decrees; that it is an impious diítrust of his providence, and has a natural tendency to support the kingdom and interest of Satan, by removing from the minds of men the serious thoughts of death, and an eternal world. The Christian, he says, who is inoculated for the small-pox, acts as a sovereign; he is determined to have it, and have it he will; whether ever God designed he thould, or not, that he do:s not regard ; yea, and he will have it just when he pleases too; he will not wait to see whether God will
fend send it or not: no, no, it is that he is afraid of; he dares not trust God to send it, lest he should die of it; he hath safer means, as he thinks, to make use of, than to trust God with such an affair as this. If he doth not speak this in words, his practice speaks it aloud. There is an awful scripture which I would leave to the serious consideration of all such persons; it is ushered in with a Thus faith the Lord, Cursed be the man that trufleth in man, and maketh fiefis bis arm, and whole heart departab from the Lord.' Jer. xvii. 5.
The rest of this pamphlet is written in the same strain. The author produces a great number of passages from the scriptures, which, like this quotation froin Jeremiah, are nothing to the purpose. We know very well, that it is our duty to put our trust in Divine Providence ; but at the same time we ought to know, that to neglect the proper means of escaping the dangers which surround us, is not faith, but an unwarrantable presumption.
34. Useful Remarks on some proposed Alterations in our Liturgy. A
Word to the Quakers, on their Epiftle at the Yearly Meeting, 1769. With a Defence of the Author, and his Book Enıhufiafm deteated, defeated. By Samuel Roe, M. A. Vicar of Stotfold, in Bed. fordshire. 8vo. Pr. 6d. Crowder.
The alterations to which Mr. Roe alludes in his title-page, are contained in a late work, intitled, A New and Correa Edition of the Book of Common Prayer *. The principal remark which he has made upon that performance is, that the author falls into enthusiasm, when he directs us to pray for the effusion and inspiration of the Holy Spirit. He thinks, that when our Saviour says, our heavenly Father will give the Holy Spirit to them that afk bim, we are to understand the word Spirit in a figurative sense, implying only the eff-Is of the Holy Spirit, or the good things revealed in the gospel. These words occur Luke xi. 13. and for this interpretation he refers us to the parallel passage in St. Matt. vii. 11. .
To these Remarks he has subjoined a letter to the quakers, in which he advises them to read the scriptures, to leave off their meetings, to repent, to be baptized, &c. and a defence of his book, intitled, Enthufiasın Detected, against the cenfures of the Monthly Reviewers.
* See Vol. xxvi. p. 281.
For the Month of March, 1770.
Sermons on several Occasions. By Thomas Ashton, D. D. Rector
of St. Botolph, Bishopsgate, Fellow of Eton-College, and late Preacher to the honourable Society of Lincoln's-Inn. 8vo. Pr. 6s. Whiston.
TEW sermons have been published for some years past,
which have been worth reading. Many pious and well. meaning writers have, indeed, produced a considerable num. ber of good, plain, praciical discourses; but their works have been of less importance to the cause of virtue and religion, than the authors have been willing to suppose. We have long fince had a superabundant store of practical sermons. The writers in this departmeni, from the days of Tillotson to those of Sherlock, have, in so..le measure, exhausted every subject ; and we have no occasion at present for sermons, which have nothing to recommend them besides their piety.
Writers do not sufficiently consider the difference between preaching and publishing. In the former cafe, plain orthodox instruction may be thought sufficient; and, if delivered with some degree of dignity and energy, may be received with applause. The audience may be composed of persons whose understandings are not adapted to the comprehension of learn. ed or ingenious compositions. But when an author offers his productions to the world, he no longer addresses himself to the vulgar, but to men of letters, to persons of reading and tafte, for such people are the only purchasers of books ; and
VOL. XXIX. Marcb; 1770.
if his compositions are not distinguished by novelty of senti. ment, force of reasoning, or elegance of language, they will soon be thrown atide as useless,, and deservedly condemned to oblivion.
The discourses which are now before us are upon subjects which have been repeat dly discuffed ; but we will venture to assert, that they will be read with pleasure by every person of taste and discernment. They abound with a great variety of just, itriking, and important reflections, conveyed in clear, correct, and nervous language.
The subject of the first discourse is God's Providence displayed in the suppretion of popular tumults. This was preached in 1746, on the day of thanksgiving for the suppression of the late rebellion.
In the second, which was preached at St Paul's before the Sons of the Clergy, in 1753, the author earnestly and pathetically recommends the distressed families of gospel-ministers to the benevolence of the public.
In the third, which was preached before the governors of the Middlesex-Hospital, he observes, that a propensity to pleasure is an obstacle to charity; first, as it indisposes the mind from attending to cases of companion; and secondly, as it takes away the power of relieving them : or, that a dislipation of thought, which results from a round of vanity and imaginary joy, takes off our attention from matters of real concern ; and the long train of expences, into which it unavoidably hurries us, cuis cif our ability of supplying the natural wants of others, by creating an endless number of chimerical necessities to oure selves.
In the fourth, which was preached in pursuance of the will of Mr. John Hutchins, Dr. Ashton endeavours to remove some objections which have been urged against the established Li. turgy.
The fifth and fixth were preached on days appointed for fasting, and humiliation.-In the Jatter, he admirably describes and distinguishes a formal, and an acceptable fast.
The seventh is a charity sermon, preached at St. Bride's in Easter-week, 1761, before the lord-mayor, aldermen, and governors of the several hospitals of the city of London.
The eighth, on the subject of Christian instruction, was preached at the yearly meeting of the children educated in the charity.schools, in and near the metropolis.,
The ninth was preached at St Margaret's, Westminster, on the 30th of January, 1761.--The subject of this discourse is, Division an eventual consequence of Christ's religion.