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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 subjects for the exercise of our Author's satirical 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 detestably disagreeable ; a most filthy slut; lazy and nothful, and luxurious, ill-natured, envious, fusa picious ; a scold, expensive on herself, covetous to others ; she takes thieves and whores, for cheapness, to be her servants, and turns them off every week : positive, insolent, an ignorant, prating, overweening fool; a lover of the dirtiest, meanest company.'-In another place, he says, • she was, in every regard, except gallantry, (which no creature would attempt) the most disagreeable beaft in Europe.'

[The remainder of our Account of these Posthumous Pieces, may ba expected in our next.]


flut: 127a fcold a whoresak a positiv of there was, in opty the


For AUGUST, 1765.

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

from the Charge of Insincerity and Hypocrisy brought against it bay Lord Boling broke, Dr. Middleton, and others. Shewing at the fame time, from his Example compared with that of our Lord, and the other Arolles, the true and proper Measures to be taken for the Conversion of the Jezus. By Caleb Jeacocke. 8vo. Is. Flexney. THE lace Lord Boling broke's charge against St. Paul, is thus cited

1 by Mr. Jeacocke * from the second Vol. of his pofthumous works, p. 319. “ Peter, says his Lordship, conversed and eat with the Gentiles at Ancioch, till the arrival of certain Jews made him separate himself from the former, fearing them which were of the circumcifion; and Paul, who reproached this prince of the apostles so harshly for his hypocrisy, if he did not dissemble to che elders the doctrine he taught to the Gentiles, did at least diffemble so far to the public, when he came to Jerusalem, and joined in the most folemn act 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 applauded by those who only knew him under the denomination of the Baker, We have beon in ormed that he is now in the commision for the Peace.

value, and for a law he thought abrogated : for that was the case, and the do&rine is inculcated throughout his Epiftles. In Nort, he carried. his indulgence so far, or he diffembled 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 Chris. tianity on Judaism, infifted on an entire abolition of the latter; to which however he had conformed most hypocritically on more occasions than


Dr. Middleton's objection is extracted from his · Cursory Reflections on the Dispute or Diffention which happened at Antioch, between the Apostles Peter and Paul ; '- in these words : “ Paul, the apostle of the Gentiles, and, by that 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 superceded and abolished by the dispensation of the gospel) to be really the same with his own, was so scandalized at his diffimulation, that he could not abstain from reproaching him very severely for it 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 diffemble too, and in order to pacify the Jews, affected a zeal for their legal rites and observances, by the Advice of James, who then presided in the church of Jerusalem." And again, « Paul had carried his zeal for Christian liberty so far, and declared himself every where so 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 under, takes to vindicate the apostle of the Gentiles; and his arguments de serve to be attended to; but at the same time, we are sorry to see Paul defended at the expence of poor Peter : whose sincerity is thus called in question. • Peter,' says our Author, in his discussion of this queition,'

Whether the Gentiles, on their becoming Chriltians, Tould 'conforon to the law of Moses ?'] .' was evidently of the same opinion with the apostle Paul, and the rest of the assembly; and upon going afterwards to Antioch, he 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 resentment for thus freely conversing with uncircumcised Gentiles (though believers) withdrew himself, conirary to the judgment of his own mind, and broke off that fellowship with the Genciles, 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 profeslion of Christianity would be available to obtain the favour of God, unless they were circumcised ? For this inconsistency of conduct in Peter, first converfing intimately with them, and then forsaking them without any just cause, Paul, who had more respect and concern for the truth of the gospel than the power of 'men, freely reproved him, and withstood him to the face, for as he says plainly, “ he was to be blamed." M 3

We : We Tall not, enter into any dispute with our Author, whether St

Pacl or Si. Peter were the most chargeable with temporizing and trim ming, in order to please and humour the Christian Jews. Every judi. cious friend to the Christian religion will, we imagine, deem it most prudent to let the apostolical dissenrions rest, in that peace into which they happily subsided, above fixteen 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 institution necessary, in order to establish the Christian difpen. sation. 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 circumcision out of their fleth ;' neither on the other hand, were the Gentiles to imagine, that in order to be disciples of Christ, they must be come Jews, and be circumcised.' In short, our Author is of opinion, (and he thinks his opinion llands confirmed, not only by the example and doctrine of St. Paul, but also by the authority of our Lord, his apostles, and the first ages of Christianity) that if a Jew should be proselyted 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 himself as a Jew, and as such complied with the customs and law of Mofes. 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 our Lord, not any of his apostles, required the Jews, upon their believing in him, to forsake the law of Mofes, Mr. Jeacocke thinks he may venture to afirm, 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 cf Chrillianity, of every denomination, fould entertain this sentiment, and allow the same liberty to that people, which our Lord and bis apostles allowed, 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 llumbling block to their embracing the gospel would be semoved ; the partit on wall between the Jews and Christians would be taken away; a general conversion to Christianity might be expected ; and conlequently the prophelies would be daily drawing nearer and nearer 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 subje, as warm and as diffufire as that occasioned by Middleton's Enquiry concerning the Miraculo s Powers, &c. the poor Reviewers would have a worful cime of it. . . . . . . Art. 9. Brief "Armada erfions on some pasages in the Eleven Letters

10 the Rovi Mr. John IV illiyi jult piibiijhed under the Name of the late Rev. Mi: James Hervey. By a fincere Friend to the true Religion of Jesus Christ.' 8vo. 6d. J. Payne.

By By our Animadverter's expression-'just published * 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 Mr. Hervey's pen. This, however, is not the case; there is not the least room to suspect their authenticity ; nor does the Animadverter fuppose them not to be genuine. It is from his laudable tenderness for Mr. Hervey's memory, and his just abhorrence of fome teners contained in those letters, that he seems willing to take advantage of their being a posthumous publication, and that 100, contrary to Mr. Hervey's dying requeft ; in order to reprefent the book in question as being in some fenti, not altogether the work of fo pious and well. meaning a writer. " Mr. Hervey, says he, is not the first person who has suffered by the imprudent esteem of friends. Contrary to his dying request, this answer was not destroyed, but put into the hands of many. No wonder, therefore, that a furreptitious copy of it, as the Ediior 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 on Mr. Hervey's memory; and which, if it be not genuine, 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 worthy a man fhould 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 most pernicious sentiments are conveyed to the public, our Author has here collected a number of passages from thole Jetters, some of which are indeed fraught with such doctrines as are

truly a moft scandalous perversion of the Christian religion. What will - the fober-minded judicious reader say to the following?

“ This guilt [of sin] our Lord so truly bore, that he was no less liable to the arrest of justice and the infli&lion of vengeance, than if he himself had committed the most enormous crimes. He bore the filth

—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 have nothing 10 fiar : morbing remains to be laid 10 our charge by the righteous judge." Her vej, p. 16, 17,

• Is it poflible, says our Animadverter, on this paffage, that any firious mind can attend to the above particulars without being filled with indignation ? Did the greatness of our Saviour's propitiation consist in his feeling those agonies of despair which are endured by damned spirits, and in being detested and abhorred by his father? God fo.bid ! What can be more horribie than to imagine this? If " we baie nothing Jo fear, 5c," there cannot be the least reason that we thould 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 met with this name, in the lift of modern faRatics.



do&ripes contained in the letters, (a considerable variety of which may be found in this pamphlei) and of our Author's manner of animadverting on them. We shall therefore conclude the article with a short ex. tract from his introduction: which will not be deemed unseasonable, by Such of our Readers as are acquainted with the surprizing progress which fanaticism hath lately made among us. We earnestly request, not the admirers of Mr. Hervey only, but such as are fond to hear opinions of this sort delivered from the pulpit, (from whence we are sorry to find they are now too frequently delivered) we request them to ask their own hearts in sincerity, 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 shocking licentiousness in life and practice? That such is the consequence of that perversion of the Chriftian religion marked out in the following pages, is not to be doubted; fince, if there was a neceñity, the writer of this could easily produce mapy ftrenuous, and, as they would be thought, most holy difciples of this doctrine, guilty of such practices as are a disgrace to human nature, and as would totally overthrow the foundations of society, if generally inculcated and em. braced.' Who or what are the men here glanced at, we are not informed; but it is not improbable that our Author may have sufficient 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 piety, but also to loose them from the common Obligations of morality.

We cannot, bowever, take leave of this little well-meant tract, without noticing one paffage, which seems to require explanation. It is a great picy, says Our Author, and a fad mark of our declension from the spirit of our forefathers, that books containing such destructive notions, are suffered to be published without proper animadversion' What does the Author mean by the spirit of our forefathers, and by prayer animadverfion? We know that the spirit of our forefathers, with respect to freedom of thinking, speaking, or writing, was often a very narrow and persecuting spirit. This spirit, God be praised ! has been pretty well jaid; and we hope the sensible Writer of this pamphlet would not wish io conjure it up again :--and as to proper animadversion, if he means any other kind of animadversion than such as he hath himself here beItowed upon Mr. Hervey, (a little wholesome pen-and-ink caftigation) we are very sorry for it. We have had enough, surely, and more than enough, of persecution for sentimental differences; and we hope there is an end of all such popish, tyrannical, Itar-chamber practice in this nation : for, wicked as the principles of our antinomians, and some other modern sectaries, may be deemed, they are innocent and harmless, compared with such modes of animadversion as occafioned the sentence of condemnation to be pafied on the writings of the immortal Lock E, and conducted the truly noble and amiable SIDNEY to the scaffold. Art. 10. Tie Plain Mar's Guide to the True Church : or an Expe

jition of the gtb Article of the Apostle's Creed: viz. The Holy Cathçlic Church, the Communion of Saints. 8vo. 15. Owen. The church to which the readers of this tract are guided, is the church

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