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hath been chosen of the foundation; and, I think, hath gotten an exhibition, and designs to stand for a fellowship.'

20. - The History of the Second Solomon, 1729.' The Dean, here, gives a very humorous account of his friend Dr. Sheridan, whose indolence and indiscretions were continual subjccts for the exercise of our Author's fatirical talent. He also falls most outrageously on the character of the Doctor's wife; whom he describes in the following severe terms: her character, says he, is this : • Her person is deteftably disagreeable ; a most filthy Nut; lazy and slothful, and luxurious, ill-natured, envious, fulpicious ; a scold, expenfive on herself, covetous to others; the takes thieves and whores, for cheapnets, to be her servants, and turns them off every week: pofitive, infolent, an ignorant, prating; overweening, fool; a lover of the dirtieft, meanest company.'-In another place, he says, “ she was, in every regard, except gallantry, (which no creature would attempt) the moft disagrecable beast in Europe.'

[The remainder of cur. Account of these Pofthumous Pieces, may be expected in our next.]


For AUGUST, 1765.

RELIGIOUS and CONTROVERSIAL. Art. 8. A Vindication of the Moral Character of the Apofille Paul,

from the Charge of Infincerity and Hypocrisy brought against it by Lord Bolingbroke, Dr. Miciilielon, and ithers. Shewing at the Jame time, from his Exemple compared with that of our Lord, and the other Apofiles, the true and proper Measures to be taken for the Conversion of the Jezus. By Caleb Jeacocke. 8vo. is. Flexney. THE late Lord Boling broke's charge against St. Paul, is thus cited T

by Mr. Jcacocke *, fiom the second Vol. of his posthumous works, P. 319.

Peter, fay's his Lorchip, conversed and eat with the Gentiles at Antioch, till the arrival of certain Jews made him separate himself from ihe former, fearing them which were of the circumcision; and Paul, who reproached this price of the apoples fo harshly for his hypocrify, if he did not dicemble to the c!ders the cofrine he taught to the Gentiles, did at least digemble so far to the public, when he came to Jerufalem, and joined in the mot folemn aci that the most rigid observers of the law could perform, as to express a zeal for observances he did not much

This Mr. Jeacocke is, if we mistake not, that remarkable person who, for many years, was president of the Robin Hood Society; and much aprlauded by those who only knew him under the denominacion of the Baker. We have been informed that he is now in the commillion for the Peace.


value, and for a law he thought abrogated : for that was the case, and the doctrine is inculcated throughout his Epistles. In short, he carried his indulgence so far, or he dissembled so far, that he became as a Jew to the Jews, that he might gain the Jews, and to them that are without the law, that is, to the Gentiles, as without law, that he might gain them too. We have his own words for this, and he boasts of it."

• Again, page 347. Note" St. Paul, instead of grafting Christianity on Judaism, insisted on an entire abolition of the latter; to which however he had conformed mot hypocritically on more occasions than

Dr. Middleton's obje&tion is extracted from his · Cursory Reflections on the Difpute or Dislention which happened at Antioch, between the Apofles Peter and Paul ;'-in these words : “ Paul, the apostle of the Gentiles, and, by chat character, the more engaged to vindicate their liberty, knowing Peter's sentiments on this question (who he says in the foregoing paragraph, was clearly convinced that the ceremonies of the law were fuperceded and abolihed by the dispensation of the gospel) to be really the same with his own, was so scandalized at his dissimulation; that he could not abstain from reproaching him very feverely for ic in public; yet, when it came afterwards to his own turn to be alarmed with the apprehension of danger from the same quarter, he was content to comply and dissemble too, and in order to pacify the Jews, affected a zeal for their legal rites and obfervances, by the Advice of James, who then presided in the church of Jerusalem."- And again, “ Paul had carried his zeal for Chriftian liberty fo far, and declared himself every where fo roundly against the ceremonies of the law, both by preaching and writing; that when he was driven afterwards to a change of conduct, his diffimulation proved too late, and instead of pacifying the Jews, provoked them only the more."

From these charges of hypocritical temporizing, Mr. Jeacocke undertakes to vindicate the apostle of the Gentiles ; and his arguments deferve to be attended to; but at the same time, we are forry to see Paul defended at the expence of poor Peter: whole sincerity is thus called in question. • Peter,' says our Author, ‘in his discusion of this question,' (Whether the Gentiles, on their becoming Christians, fould conform to the law of Moses?] was evidently of the same opinion with the apostle Paul, and the ref of the assembly; and upon going afterwards to Antioch, be entered into the greatest intimacy with the believing Gentiles, by conversing and eating with them as brethren. But when fome zealous Christian Jews, who were otherwise minded, came down to Antioch, he fearing their refentment for thus freely converfing with uncircumcised Gentiles (though believers) withdrew himself, contrary to the judgment of his own mind, and broke off that fellowship with the Gestiles, which he had before maintained. Which behaviour created great uneasiness, and was the ground of diffention and separation among the disciples of Christ, having a direct tendency to lead these Gentiles to question, whether their belief and profetion of Christianity would be available to obtain the favour of God, unless they were circumcised? For this inconfiitency of conduct in Peter, first converfing intimately with them, and then forsaking them without any juit cause, Paul, who had more refpe&t and concern for the truth of the gospel than the


of men, freely reproved him, and withstood him to the face, for as he says plainly, “ he was to be blamed,"

We shall not enter into any dispute with our Author, whether St. Paul or St. Peter were the most chargeable with temporizing and trimming, in order to please and humour the Christian Jews. Every judicious friend to the Chriitian religion will, we imagine, deem it moft prudent to let the apoftolical diffentions reft, in that peace into which they happily subsided, above sixteen hundred years ago.

Mr. Jeacocke is at great pains to evince, from St. Paul's writings, that it was by no means the apostle's design, to prove the abolition of the Mosaic inftirution neceffary, in order to establish the Christian dispen, fation. The converted Jews were to be so far Jews ftill, that they were ! not to desire to forsake the law of Moses, and to get the mark of circumcifion ouç of their felh ;' neither on the other hand, were “the Gentiles to imagine, that in order to be disciples of Chrift, they must become Jews, and be circumcised.' In short, our Author is of opinion, (and he thinks his opinion ftands confirmed, not only by the example and doarine of St. Paul, but also by the authority of our Lord, his apoftles, and the first ages of Christianity) that it a Jew should be profelyted to Christianity, at this time, the law of Moses would, nevertheless, have an obligatory force upon him.' Our Lord, adds he, instead of repealing the law, considered bimself as a Jew, and as such complied with the cultoms and law of Moses. And the apostles, he continues, in another place, 'trod faithfully in the steps of their blessed master, and conformed to the ancient religion of their fathers, continuing to observe and keep the laws and customs of Moses.Seeing, therefore, that neither cur Lord, nor any of his apostles, required the Jews, upon their believing in him, to forsake the law of Moses, Mr. Jeacocke thinks he may venture to affirm, that no other person can have any authority at this time to require it. And hence he concludes, that if we would treat the Jews with that moderation and benevolence, which are due to our fellow.creatures, and which the gospel itself requires ; if the teachers and propagators of Chriflianity, of every denomination, should entertain this ientiment, and allow the same liberty to that people, which our Lord and his apostles alowed, namely, that if they would, on believing in him, be baptiz d, and partake of the memorial of his death in the sacrament, they might continue to observe their own cuf. toms; the great stumbling block to their embracing the gospel would be removed ; ihe partit on wall between the Jews and Chriitians would be taken away; a general converlion to Christianity might be expected ; and con!equently the prophesies would be daily drawing nearer and pearer to their accomplishment.'

Mr. Jeacocke declares himself sensible that the notion here advanced will have popular prejudice and long established opinion to encounter with, and that much opposition may be expected ; but he assures his seaders, that his determination is, not to enter into any controversy on this topic :-- which we are very glad to hear,-for, were a contest to arise on the subject, as warm and as diffusive as that occasioned by Middleton's Enquiry concerning the Miraculous Powers, &c. the poor Reviewers would have a woeful time of it. Art. 9. Brief Animadverfions on fome Passages in the Eleven Letters

to the Rev. Mr. John Wiley, just published under the Name of the luté Rev. Mr. James Hervey. By a sincere Friend to the true Religion of Jesus Christ. 8vo. 6d. J. Payne,

By our Animadverter's expression just publithed under the name of, &c. the Reader who might chance to proceed no further than his title-page, would be apt to conclude, that he (the Author of these animadversions) did not look upon the eleven letters, as really the product of the late Ms. Hervey's pen. This, however, is not the case; there is not the least room to suspect their authenticity; nor does che Animad. verter suppose them not to be genaine. It is from his laudable tenderness for Mr. Hervey's memory, and his just abhorrence of some tenets contained in those letters, that he seems willing to take advantage of their being a pofthumous publication, and that too, contrary to Mr. Hervey's dying request ; in order to represent the book in question as being in some fenje, not altogether the work of so pious and wellmeaning a writer. • Mr. Ilervey, says he, is not the first person who has faffered by the imprudent eileem of friends. Contrary to his dying request, this answer was not destroyed, but put into the hands of many. No wonder, therefore, that a surreptilious copy of it, as the Editor tells us, appeared in print. This (continues our Animadverter) is made the reason for sending into the world the present piece ; which, supposing it [the book} to be genuine, certainly reflects the highest discredit Mr. Hervey's memory; and which, if it be not genuire, but poisoned by the infectious pen of a Cudworth + (as perhaps those who love Mr. Hervey beft, would rather chuse to believe) it is a dreadful reflection, that the popular name of so wortky a man should be made the vehicle to convey such truly pernicious sentiments.'

To prove that Hervey's Eleven Letters to Wesley, really are the ve. hicle through which the molt pernicious sentiments are conveyed to the public, our Author has here collected a number of passages from those letters, some of which are indeed fraught with such doctrines as are truly a most scandalous perversion of the Christian religioa. What will the sober-minded judicious reader say to the following?

" This guilt [of sin] our Lord I truly bo:e, that he was no less liable to the arrest of justice and the infliction of vengeance, than if he himself had committed the most enormous crimes.- -He bore the filtha --therefore he felt what those wretched fouls endure, who die in their iniquities ; his eternal father forsook him, and hid his face from him, as from an abominable object -This renders our Saviour's propitiation great, wonderful, and glorious. Believing this, we bave nothing 10 fear : morbing remains to be laid to our charge by the righteous judge." Hervey, p. 16, 17.

• Is it polüble, says our Animadverter, on this paffage, that any fe. rious mind can attend to the above particulars without being filled with indignation ? Did the greatness of our Saviour's propitiation confift in his feeling those agonies of despair which are endured by damned spirits, and in being detested and abhorred by his father? God forbid ! What can be more horrible than to imagine this? If“ we have norbing to fear, Sc." there cannot be the least reason that we fould ever implore the forgiveness of our sins, or concern ourselves to avoid them.'

The above cited passages may serve as specimens both of the absurd * See Rev. for Feb. laft, p. 148.

† We have frequently niet with this name, in the list of modern fahatics. M4


doctrines contained in the letters, (a considerable variety of which may be found in this pamphlei) and of our Author's manner of animadvori. ing on them. We shall therefore conclude the article with a fhort exir & from his introduction: which will not be deemed unleasonable, by fuch of our Readers as are acquainted with the furprizing progress whick fanaticism hath lately made among us.---- We earneitly request, not she admirers of Mr. Hervey only, but such as are fond to hear opinions of this fort delivered from ihe pulpit, (from whence we are forry to find they are now too frequently delivered) we request them to ak their own hearts in fincerity, Whether they can conceive it possible, that the eternal Son of the most holy God, could have established a religion which directly tends to remove all the obligations of virtue, piety, and truth, and to introduce the most hocking licentiousness in life and practice ? That such is the consequence of that perversion of the Christian religion marked out in the folloiving pages, is not to be donbred; since, if thert was a necesity, the writer of this could easily froduce many ftrenuous, and, as they would be thought, mos hoy dlciples of this doctrine, guilty of such practices as are a disgrace to human nature, and as would lotaily overthrow the foundations of focisty, if generally inculcated and em. braced.'--em--Who or what are the men here glanced at, we are not informed; but it is not improbable that our Author may have suficient grounds for what he has said : it being very natural for such tenets as are here exploded, not only to deprive those who espouse them, of all the benign influences of genuine plety, but also to loofe them from the common Obligations of morality.

We cannot, however, take leave of this little well-meant tract, with=' out noticing one paflage, which seems to require explanation. It is a great pity, lays our Author, and a sad mark of our declension from the fpirit of our forefathers, that books containing such destructive notions, are suffered to be published without proper animadversion'What does the Author inean by the spirit of our forefathers, and by proper crie m.ducrfion? We know that the spirit of our forefathers, with respect to freedom of thinking, speaking, or writing, was often a very narrow and perfecuting fpirit. This fpurit, God be praised ! has been pretty welt jaid; and we hope the senivie Writer of this pamphlet would not with to conjure it up again :-and as to proyer animatversion, if he means any other kind of animadversion than tich as he hath himself here bestowed upon Mr. Hervey, (a little wholefome pen-and-ink castigation We are very lorry for i:. We have had eno igh, surely, and more thun enough, of perfecution for Jentimeni al differences; and we hope there is an end of all fuch popiili, tyrannical, fiar-chamber practice in this nation : for, wicked as the principles of our antinomians, and some other modern te taries, may be decmed, they are innocent and harmlefs, compared with such modes of animaduersion as occafioned the sentence of condemnation to be pasied on the writings of the immortal Locke, and conducted the truly noble and amiable SIDNEY tO the scafiold. Art. 10. The Plain Man's Guide to the True Church : or an ExpoLotion of the oth Article of the Apostle's Creed: viz. Tlie Holy Co

hi Church, t'e Communion of Saints. 8vo. Owen. The church to which the cadere of this tract are guided, is she churcia



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