VOLUME II.]

THE

LITERATURE.

REVIEW OF BOOKS.

NOVEMBER 1, 1803.

Theological Institutes, in three Parts: 1. Heads of
Lectures in Divinity. 2. View of the Constitution of
the Church of Scotland. 3. Counsels respecting the
Duties of the pastoral Office. Appendix. By George
Hill, D. D. F.R.S. E. Principal of St. Mary's Col-
lege; Primarius Professor of Theology in the Uni-
versity of St. Andrews, and one of the Ministers of
that City. Edinburgh-and Longman and Rees,
London. (pp. 444.) Dedicated to Lord Melville.
HE abilities of Dr. Hill are already known by the
volume of Sermons he lately published, which in
point of reasoning and of composition, are superior
to the celebrated Discourses of his countryman, Dr.
Blair. The Theological Institutes in five books, shew
the extent of this professor's scriptural reading, though
we sometimes wish he had noticed writers, whose
merit, not generally known, was equal to any he has
mentioned, and therefore ought upon such an occasion
to have been brought forward. Some of the names
adduced, ought not to have been cited as authorities;
the professor should rather have gone back to the ear-
liest writers on each subject, and by this means have
ascertained the source whence succeeding writers
drank, and often without acknowledging their obliga-
tion. We have looked in vain for the names of
Kogers, Jeremy Taylor, Jenkins, Dr. Ashton, Tottie,
Townson, &c. Barrow is cited, if we mistake not,
only twice, and Waterland but once. On this ac-
count the Lectures published by Dr. Doddridge, have
2 decided preference to Dr. Hill's. The latter, how
ever, are more concise, and may in that respect have
their utility, as the professor intended them merely as
an outline of a Course of Lectures. We think he
should have noticed Dr. Hey's lectures.

[NUMBER 8.

considers the general principles of Presbyterian government, and however we may differ from him in opinion, we acknowledge the candour and the ability,. with which he treats this tender subject. The appointment of bishops we consider as of considerable importance to the dignity of the established church, and the support of the clergy. We have indeed too much reason to lament the manner in which this high office is sometimes abused, and disgraced by avaricious and proud characters, who harrass and distress their flocks, and who mete out their patronage, in order to increase their connection and favour with the great, without any regard to neglected merit, or the sufferings of the inferior clergy. But then the fault exists in the abuse ferent purposes. It is not our business, however, to of a trust, which was delegated to them for very difdiscuss this subject, but to present to our readers the opinion of the author before us: and we select the following passage, though long, as it presents a pic

ture of the constitution and establishment of the Church of Scotland.

"This early pattern presbyterians profess to have followed in the construction of those meetings of the officebearers of the church which are characteristical of their government. In some of the churches upon the Continent, where a number of presbyters have the charge of a city or district, there are superintendants, præpositi, or inspectores, who are appointed for life to preside in the council of presbyters, but who, having no other superiority than that which is implied in the office of president, and no powers or privileges essentially different from those which belong to presbyters, are only accounted primi inter pares. In the greater part of presbyterian churches, from a jealousy, lest, might be introduced, the parity of ministers is guarded by under the form of superintendency, some kind of prelacy the frequent election of a new president or moderator, who, when his term is expired, returns to an equality with his brethren. A body of presbyters, having a moderator, who conducts the proceedings, and executes the sentences, is considered as competent to perform all the acts which, in tries the qualifications of candidates for the office of the episcopal government, belong exclusively to the bishop. It ministry: It confers orders by the imposition of hands. To those who are nominated by persons having right of nomination, it grants the investiture of the sacred office, or induction into the charge of a particular parish; and it exercises inspection and jurisdiction over the pastors of all the parishes within its bounds.

"The second part," as the professor informs us, "is a delineation of the Constitution of the Church of Scotland, does not profess to convey any information to those who are engaged in the various duties to which that constitution calls them. It is only meant to furnish young men with some preparation for entering upon the discharge of those duties; and to strangers it may afford, within a short compass, a more distinct view of the ecclesiastical establishment of Scotland than they will find in any other treatise with which I am acquainted. I do not expect that all the In teaching, in dispensing the sacraments, in presiding reasonings and opinions which occur in the second part, over public worship, and in those private functions by will coincide with the sentiments of every person who has which he ministers to the comfort, the instruction, and the canvassed the subject: But of the statement of facts which improvement of the people committed to his care, a pastor it contains, I offer this general voucher, that I write upon acts within his own parish according to his discretion; and a subject intimately connected with my profession, and for his discharge of all the duties of the pastoral office, he with the leading pursuits of my life; and that my brethren,ceived the charge of the parish. But in every thing which is accountable only to the presbytery from whom he rewho can easily resort to the authentic sources of information, would deem me unworthy of their society, if I were capable of introducing wilful misrepresentation into a didactic treatise."

In the second section of this part, professor Hill

VOL. II,

concerns what is called discipline, the exercise of that jurisdiction over the people with which the office-bearers of the church are conceived to be invested, a presbyterian minister is assisted by lay-elders. They are laymen in this respect, that they have no right to teach, or to dispense the

2 F

repre

it an instrument of general edification, by procuring a ready submission to every sentence. The eldership may also correct that love of power, of which clergymen have often been accused. If we should at any time discover a desire to act as judges or dividers, and to employ, for the

the spiritual powers with which we are invested for the good of others, a firm union of the lay-members in the church-courts would effectually defeat every scheme of ecclesiastical tyranny.

sacraments; and on this account they form an office in the presbyterian church inferior in rank and power to that of pastors. They generally discharge the office which originally belonged to the deacons, of attending to the interests of the poor. But their peculiar business is expressed by the name Ruling-Elders; for in every question of jurisdic-gratification of our own ambition, avarice, or resentment, tion within the parish, they are the spiritual court, of which the minister is officially moderator; and in the presbytery, of which the pastors of all the parishes within its bounds are officially members, lay-elders sit as the sentatives of the several sessions or consistories. "These advantages of an eldership depend, in a great Although the three texts + commonly adduced to prove measure, upon the character and condition of the persons that, in the days of the apostles, there were ruling presby- by whom the office is held. The exercise of censorial ters distinct from preaching presbyters, may seem, when power requires a prudence, a delicacy, and an acquaintance taken by themselves, to afford but a slender or doubtful with the world, which are seldom found in the lowest or foundation for that opinion; yet, from an enlarged view of ders: And if all the lay-elders of the church of Scotland the history of the church, it will appear, that Calvin pro- were mean unlearned men, they would probably bring, ceeded upon the most respectable authority, when, in 1542, from their ordinary habits and views, the unwise, illiberal, he admitted lay-elders into church-courts. Amongst the and violent spirit, which has often exposed to contempt the Jews there were several persons called rulers of the syna- decisions of eeclesiastical assemblies. But if a clergyman gogue; one of whom, who had the name of the minister is able to prevail upon persons to take part in the office of or angel of the church, presided in public worship, while eldership, whose situation gives them some influence in the rest were joined with him in the government of the particular districts of the parish, and who, with unblesynagogue. We know that the first Christian congrega- mished morals, possess sound sense and good temper, he tions were, in respect of the mode of worship, formed will have the happiness of knowing, that no kind of church upon the plan of the Jewish synagogues; and by a direc-government is better calculated to conciliate the respect and tion contained in one of the epistles of Paul, we are led to good-will of the people, to restrain their vices, and to mibelieve, that in respect of government also, they followed nister to their improvement, than that in which a faithful the same pattern. ، Dare any of you, having a matter and diligent pastor, who maintains the dignity and indeagainst another, go to law before the unjust, and not be- pendence of his own office, is supported by the co-opera• fore the saints? Is it so, that there is not a wise man tion of a body of ruling elders in those matters which beamongst you? No, not one, that shall be able to judge | long jointly to his office and theirs. between his brethren;" An attention to the sentiments of the people in every exercise of pastoral authority, was dictated by the situation of the church, at a time when christianity was persecuted by the ruling powers, and when the pastors depended for their subsistence and protection upon the good-will of their hearers. Accordingly, the meaning and the propriety of the recommendation which the apostle gives to the Corinthians, are illustrated by many passages of early Christian writers; from which it appears, that the trial, the condemnation, and the absolution of delinquents, were transacted in presence of the people, apud plebem universam, præsente et stantium plebe, stantibus laicis, and that, in the primitive state of ecclesiastical discipline, there were sometimes respectable men deputed by the multitude of believers scattered over a large district, who concurred in the sentences pronounced by the synods.

|

"We learn from the 15th chapter of the book of Acts, that a question which had divided the church of Antioch, was submitted to the decision of the apostles and elders met at Jerusalem, who having pronounced a solemn decree upon the subject, sent it to the churches to be preserved and obeyed. This early instance of the subordination of ecclesiastical courts, is understood to give an apostolical sanction to het practice of appeal in the conduct of ecclesiastical business; and presbyterian government, proceeding upon the general principle, that in the multitude of counsellors there is safety,' gives those who conceive they are aggrieved by the sentence of a parochial consistory, the right of appeal to a superior court, commonly called the presbytery, composed of the ministers of all the parishes within its bounds, and of lay representatives from the consistories. In small states, such as Geneva, the purposes of church government are fully attained by the parochial consistories and one consistory of Presbyters; for while the parochial consistories exhibit, in opposition to the spirit of fanaticism, a standing ministry, gradation of powers, and a superiority in those who teach above those who only bear rule, the consistory of presbyters, in opposition to the spirit of independency, maintains the subordination of single congregations to an ecclesiastical court. But when presbyterian government is established in a country so extensive as Scotland, the facility with which it is desirable to conduct church-business, requires the erection of many separate presbyteries; and this multiplication of courts, by enlarging the scale of subordination, and extending the right of appeal, in the manner that will be explained in the following section, renders the form of government more perfect.

a

،، The admission of lay-elders into church-courts having the sanction of these early authorities, Calvin thought it expedient to revive this primitive practice, as an effectual method of preventing the return of inordinate power in a superior order of clergy. With some variation in name or in privileges, the office of lay-elders is found in all the presbyterian churches upon the continent. Ever since the Reformation, which in this country was conducted upon the general principles of Calvinism, it has formed an essential part of the constitution of the church of Scotland; and it has been productive of very important advantages. To the readiness with which the elders undertake the office of deacons, Scotland is indebted for the easy maintenance of her poor; for men who live amongst the people with a kind of inspection over them, are qualified to distribute the funds provided for the support of the poor, with a proper attention to their real necessities, and without waste. The presence of a respectable eldership in the parochial consis-fathers, concerning what was called the divine right of epistory, has a tendency to vindicate the exercise of ecclesiasical discipline from the charge of partiality, and to render

#Rom. xii. 8. 1 Cor. xii. 28. 1 Tim. v. 17.

"In stating the general principles of presbyterian government, it is impossible for an inhabitant of Britain to overlook a question which agitated the minds of our fore

copacy and of presbytery. Upon one side, it was contended, that bishops are, by the appointment of God, a distinct order from presbyters; that episcopacy, being of apostolic institution, ought never to be laid aside; that or

453

there appeared to possess; and that they would leave many things to be settled as the future occasions of the churcht might require. From Paul's appointing Timothy and Titus Evangelists, with inspection over the ministers of Ephesus and Crete, we may clearly infer, that such inspection, which, in the particular circumstances of those churches, was expedient, is not in itself sinful: But it appears to be held forth rather as an example of what may be done, than as a binding rule; and it does not furnish any proof that every Christian church is incomplete without a similar appointment. The directions in the New Testament concerning the qualifications of ministers, and the right discharge of their office, are equally applicable to the episcopal and the presbyterian forms; and the exhortations and rules concerning the establishment and conduct of churchgovernment, are sufficient to correct the abuses to which all different forms are liable.

dination is not valid when conveyed by a college of presby- || ters without a bishop; and that the sacraments administered by persons who have received this defective ordination do not fulfil the purposes for which they were instituted. On the other side, it was contended, that the presbyterian form of government is delineated and prescribed in Scripture, as a rule to which all the members of the church of Christ are bound to submit till the end of the world, and consequently that every other form is unlawful. A conviction of the divine right of presbytery produced, during the commotions of the seventeenth century, the solemn league and covenant, which was subscribed by many of all rauks in England and Scotland, who swore, with their hands lifted up to the Most High God, that they would en leavour the extirpation of prelacy: And when the presbyterians attained supreme power, they fulfilled this oath by many unjust and violent deeds. A conviction of the divine right of episcopacy, to which Charles I. was ac- "This liberty in regard to the forms of church-governcounted a martyr, and which all who trode in the steps of ment, which seems to be warranted by all that we know archbishop Laud zealously inculcated, was one cause of of the practice of the Apostles, is agreeable to the genius those persecutions which the presbyterians endured during of Christianity, and is essental to its character as an unia great part of the seventeenth century, both before the versal religion. Moses might deliver to the one nation of Civil War commenced, and after the Restoration. And which he was appointed a lawgiver, a code of ecclesiastical, now that the progress of science and good government has as well as of political and judicial institutions. But the exploded the horrid practice of persecution for conscience Apostles, who were sent to gather converts out of all counsake, the same principle is the foundation of that con- tries, could not adopt any form of ecclesiastical polity that temptuous language with regard to the presbyterian church, was equally applicable to the infant churches which were which often proceeds from the zealous friends of episcopal || then planted, and to the national churches which were afordination, and which sometimes appears in the writings of terwards to be established; and any attempt to bind upon able divines, men in other respects profound and enlight- Christians a particular form of church-government, must have proved an obstacle to the propagation of Christianity amongst all the nations who found that plan incompatible with their civil constitution. The Gospel, therefore, preserves upon this subject the same just and delicate attention to the nature of a reasonable being, and the varying circumstances of the human race, which pervades the whole system. Instead of creating, by the divine institution of any form of church-government, a pretext for se dition or disaffection to civil rulers, it inspires such sentiments, and delivers such general precepts, as may, in all different situations, furnish the most perfect directory for the government of the church; and it leaves every nation which embraces the Gospel, to proceed under the influence of the true spirit of that religion, in accommodating their form of church-government to their political constitution; so that the two moulded together by human wisdom, may conspire in preserving the public tranquillity, and promoting the spiritual and temporal good of those who live under them.

ened.

"While every presbyterian is bound to resist an opinion which represents the ministers of this National Established Church as intruders into the sacred office, and which unchurches the people of this country who attend their ministrations, he is not obliged to recur to the opinion held by the presbyterians of the seventeenth century, but may rest in a system more liberal than either opinion. This system proceeds upon the following principle which was first explained by Hooker, in the third book of his Ecclesiastical Polity, and was afterwards demonstrated by the learned and profound Bishop Stillingfleet, in the treatise which he entitled Irenicum. Although church-government is of divine appointment, that is, although the powers which it implies were not created by the state, but are conveyed from the Lord Jesus through those whom he ordained; yet the New Testament does not prescribe any one particular form of church government in such a manner as to render another form unlawful. By comparing incidental passages in the history of the journeyings of the apostle By the Revolution settlement, presbyterian governPaul, with the information which can be collected from his ment was established in Scotland, not as being of divine Epistles, we may form a conception of the plan of govern- right, but as being agreeable to the inclinations of the ment which he established in some churches. But the great body of the people of this country; and by far, I book of Acts does not enable us to follow that Apostle trust, the largest proportion of the members of the church through the whole of his progress; and of what was done of Scotland hold the liberal sentiments upon which the by the other apostles, who, in the execution of their uni- words of this settlement proceed. We do not contend, versal commission, visited different quarters of the world, that there is an inseparable connection between popery, Scripture gives little information, and ancient writers speak the grossest abuse of church-government, and that supevery generally and uncertainly. Our knowledge upon this riority of a bishop above presbyters, called prelacy, which, subject, therefore, extends to a part of the practice of one although not prescribed in the word of God, may be Apostle. But we draw a conclusion which the premises by adopted for the sake of conveniency: We do not consider no means warrant, when we infer, that what was done by it as any part of our duty to Christ, the Head of the one Apostle in planting some churches, was done by all Church, to endeavour the extirpation of prelacy; We the Apostles in planting all churches. The presumption is, do not think ourselves called upon to exaggerate the that instead of following one uniform course, they would, defects which we observe in the English episcopacy, or to in every city, accommodate their establishments for the depreciate the advantages which may be derived from it; edification of the Christian converts, and the future increase and we are sensible, that, in a country such as England, a of believers, to the numbers whom they had added to the change from episcopacy to presbytery may be highly inexchurch, to the population of the city, and to the qualifica-pedient. But although with these views of the subject, we tions for the different offices which those whom they found feel no disposition to take the Solemn League and Cove

nant; yet, at the same time, we stand firm in that opinion || seventh, The Pleasures of Rural Independence-The which every minister of the church of Scotland declares at eighth, The Pleasures of a Literary Retirement-The his ordination, that the presbyterian government and dis-ninth, The Pleasures of a Devotional Retirement-The cipline of this church are not only lawful but founded in the word of God, and conformable to the model exhibited in the primitive times of Christianity. We contend, that we are successors of the apostles, invested with all the powers which, of right, belong to any ministers of the church of Christ. We put a very high value upon the independence which presbyterian ministers enjoy, by not being placed under the inspection of any one of their brethren. We study, by our general conduct, and our attainments in literature, to maintain the honour of that dignified - station which we hold; and we will always be ready to defend by argument, the only weapon which we desire, or which, in such a cause, we think it lawful to employ, that form of church-government which was established in Scotland at the Revolution, and which the treaty of Union hath declared to be the unalterable government of Christ's church in this part of the united kingdom."

tenth, The Utility of a Public Station-The eleventh, The Utility of Retired Life-The twelfth, The Utility of Monasteries-the thirteenth, The Choice of Life. We have always been inclined to think that an attention to classical learning, would give a peculiar charm to a retired life, and tend considerably to elevate and enlarge the mind. Not that it is necessary, even in the present philosophical age, to bow down, and pay our worship to this pursuit as to an idol, nor do we think it is done, for many of our first classical. scholars have always paid a decided, and marked preference to the sublimity of the sacred writings. Mr. Bates, however, thinks otherwise, and thus addresses himself in his Preface to what he styles a Literato.

First, I would offer a word to the admirers of what is The length of the preceding extract, will only allow usually called classical learning. This, I know, is an us to add, that we perused with much pleasure the idol to which many, even in the present philosophical age, different Sections in the Third Part, relative to the unite in the same homage is in danger of being taxed, by bow down and pay their worship; and whoever refuses to Duties of the Pastoral Office, particularly the sixth, some one or other, with a kind of literary profaneness, or On Diligence in the Composition of Sermons, which we at least with a degree of ignorant barbarism. As I have earnestly recommend to all young divines.-The Ap-no mind to incur any man's censure if I can fairly avoid it, pendix consists of different Acts of Parliament rela- I would intreat such a literato to let his indignation abate tive to the Constitution of the Church of Scotland, before he pass a definitive sentence; and this request may and of the judgment of the Court of Session in a seem the more equitable, as I freely consent, on my part, question betwixt the Heritors and Kirk-Session of to abandon to his most severe reprobation, whatever I have Humbie, Feb. 1751. advanced upon the classics or classical education, that shall be found in contradiction either to sound learning, or to common sense: but he must not expect that deference to Rural Philosophy: or, Reflections on Knowledge, Vir-long custom and inveterate prejudice, which is due exclutue, and Happiness; chiefly in reference to a Life of Retirement in the Country. By Ely Bates, Esq. 8vo. Longman and Rees. pp. 355.

S. Q.

deficient in

sively to reason and truth. I do not know that I have been mean chiefly the heathen poets. I have spoken of them any proper respect to the classics, by which I in no harsher terms than some of the gravest heathen philosophers themselves have done, or than are warranted by a

It is for want of recurring to this infallible standard of truth and excellence, that such extravagant regard has been paid to the productions of pagan writers, which too are now become much less necessary, since we are provided with so many admirable models of our own, superior to theirs in point of science, and scarce inferior either in point of genius or elegance: yet we still continue to go down to the Philistines, to sharpen every one his share, and his coulter, and his axe, and his mattock, as if there was no smith in

Trivial as it may appear to many people, the title of a book is of considerable importance to its favour-much higher authority, namely, that of divine revelation. able reception; and we think Mr. Bates had more reason to fret, and fume, when his work was styled Rural Philosophy, than Mr. Shandy had, when his child was called Tristram, instead of Trismegistus. For what are we to understand by this quaint title, Rural Philosophy? We at first imagined, that like the author of Animal Biography, Mr. Bates intended to consider some particular department of Natural Philosophy, and to give it to the public under a new name: but on opening the volume we found it consisted of Moral Discourses, or Essays, "written in consequence of the perusal of Zimmerman's Treatise on Solitude," during that period of republican frenzy, when the world, in its wild attempts to overthrow two of its greatest and most fundamental blessings, Religion and Government, seemed in a kind of conspiracy against itself.

These Essays consist of thirteen sections, which are divided into four parts.-The first section is, On the Knowledge of God, or as it ought to have been termed-On the Knowledge of a God.-The second, On the Knowledge of ourselves. The third, On the Knowledge of the World, or rather, On a Knowledge of the World-The fourth, (which is the first section of part the second.) considers Retirement as a refuge to Virtue-The fifth, The positive means of Virtuc The sixth, The Exils incident to Retirement-The

Israel.

There is a strange confusion, and apparent contradiction in the whole of this passage.

Mr. Bates is not happy in expressing his ideas, nor always correct in his language. "Though I allow that the intellectual eye needs a fresh touch from the divine oculist, to enable it to a due discharge of its spiritual office"-and afterwards in Section the first, where he says that " sublunary nature has become a stage on which the Almighty no less displays his jus tice, and his judgments, than his grace and his beneficence."-Here the deity is first called an oculist, and afterwards placed on a stage, like a monntebank. This mode of speaking of Gon is highly reprehensible. In another passage we do not like the exprés sion of a person's making his court to silence and solitude, or, that the earth is exposed to the artillery of heaven-or, that the Bible is the brightest mirror of the deity. What are we to understand by morbid sen

"We should doubtless think it strange, were we not reconciled to it by long custom, for Christians to send their children to schools where they are chiefly taught the productions of heathen poets. Should it be urged, that these are works of much genius, and which exhibit many admirable models of elegant writing and just composition, I would ask, in reply, Whether all this, and much more, ought to be put in balance with their vain mythology, their defective morals, and their frequent obscenity? and whether it is because we have no poetry in the scriptures of the Old Testament, in the songs of Moses, the dramatic history of Job, the prophecies of Isaiah, or the psalms of David; or because we have none of a Christian and domestic growth, that we must send our youth to pagan Greece and Rome, at the risk of a perverted judgment and a tainted imagina-spoken, in his presence. We all know, or ought to know, that the