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No mitred feasts, no pride of papal rites:

Fallen are the domes, where once Ingulphus dwelt,
Where pomp and learning reign'd. Thy sounding tow'r
Calls but the simple cottager to pray,
Neglected now: yet not by me unbless'd;
For here unknown beneath a humble roof
Oft have I changed the tumult of the town,
The toil of study, and the city's smoke,
For healthy exercise and private ease;
Forgetful of the busy cares, that lie
Thick scatter'd on the restless path of life.
O holy Solitude! thy charming cup,
Too deeply quaff'd, unfits the social mind
For public intercourse and useful toils;

But sometimes woo'd thou dost correct our thoughts,
Soften the rude asperity of pride,

Wake each pure feeling, and exalt the heart.

On thee, mild Power, (wherever fate shall guide
Thro' the wild storms of faction, which have rent
The solid base of Europe, and now shake
My trembling country) sometimes will I call;
Whether on rushy moor, or shady bank,

In active exercise, or tranquil rest,

Still cherish'd, still chaste partner of my thoughts!'

The work which Mr. Herbert has in contemplation, and to which we have already alluded, will, we hope, increase our opinion of his talents, and ameliorate the impression which his own poetry has at present made on our minds. It will at all events prove a more noble exertion of his faculties than the composition of riddles, or than turning the choruses of Euripides into Italian sonnets.

ART. III. The beneficial Effects of Christianity on the temporal Concerns of Mankind, proved from History and from Facts. By the Right Rev. Beilby Porteus, D.D. Lord Bishop of London. 8vo. 2s. 6d. sewed. Cadell and Davies, &c. 1806.

N Bishop Hoadly's Tracts are two Sermons on Matt. x. 34, "concerning the Divisions and Cruelties of which the Chris tian Religion hath been made the occasion"; in which the judicious preacher, after having remarked how completely the prophecy of our Lord has been fulfilled by the disturbances, divisions, hatreds, and persecutions which have prevailed in the Christian world, proceeds to vindicate the Gospel from the guilt and blame of this unhappiness: desiring us, for the honour of our religion, "to distinguish between Christianity and Christians, and not to blame the one for the faults of the

other."

other." On all occasions, it is necessary to bear this distinc tion in mind; for whatever might have been the operation or reception of the Gospel, its nature and tendency are unquestionably beneficial.

We tender our most unqualified assent to the position laid down by the learned and amiable author of the work before us, respecting the kind influence of the Gospel on the temporal concerns of mankind; and we readily allow that, in the relations of husband and wife, parent and child, master and servant, it has displayed its beneficial effects: but, when we appeal to history and to facts, we are forced to admit that many circumstances present themselves to our recollection, which must fix as great a blot on those who have denominated themselves Christian princes, as any events in the antient world can attach to the character of Pagans. The cruelties practised by the former have, if possible, often surpassed even those of the latter. Is any feature more abhorrent to humanity in any part of the annals of Paganism, than the history of Persecution and of the Inquisition among Christians? Are the wars recorded by Heathen writers half so barbarous as those which mistaken religious zeal has stimulated?-or are the savage sports of the amphitheatre to be compared in point of cruelty to the studied tortures of the Holy Inquisition?

Setting as high a value on the Christian Scriptures as the Bishop of London can possibly affix on them, we advert to these circumstances with no intention of degrading the Gospel, but for the mere matter of fact purpose of shewing that, if the Christian be compared with the Pagan world, on the broad ground of history, the former has no great reason for exultation over the latter. The conduct of men in power has been generally unchristian; and Bishop Porteus's remark on antient may be applied to modern governments, that they are little else than military establishments.' Our religion proclaims "Peace on Earth and good will towards men:" but its professors are often as eager for war as ever pagans were; and it may be fairly questioned whether the modern system of war be not, from its arrangements and its protracted nature, more destructive to the human race than the warfare pursued by the Pagans. We hope that this R.R. author is correct when he observes that, though too much fierceness and animosity, too much propensity to war, too many acts of passion and cruelty are still to be found among the nations of the earth, yet the diabolical principle of vengeance is certainly much abated, and many of its most tragical effects are no longer seen': but we must remark that, when wars between contending nations are prosecuted with passion

and obstinacy, and when their pride and interest are concerned, a vindictive and implacable fury will be generated, in spite of the remonstrances of religion.

"History," says Gibbon, " is little more than the register of the crimes, follies, and misfortunes of mankind:" but these crimes, follies, and misfortunes, are as little to be ascribed to Philosophy as to the genius of the Gospel; and we wish the learned and respectable Prelate to reflect whether, in his philippic against Philosophy, he has not exceeded the limits of noderation. Can pagan philosophy be represented as pestiferous and sanguinary, when, as the above-mentioned historian remarks, "if a man were called to fix the period in the history of the world during which the condition of the human race was most happy and prosperous, he would, without hesitation, name that which elapsed from the death of Domitian to the accession of Commodus"; during the greatest part of which, the world was under the government of philosophie emperors? Though the moral precepts of Heathen Philosophy are not of equal purity and extent with those of Christianity, we have as little reason for attributing to it the contests of the Pagan world, as to accuse the Gospel of the cruel and exterminating warfare carried on by the Spaniards against the natives of Hispaniola and Peru.

If we descend to modern times, we know not any sect of philosophers who are intitled to the epithet of γενος φονικωτατον, a murder-loving race'; nor can we allow that 'Voltaire and his numerous disciples are justly considered as the chief source of those dreadful calamities, that have been for so many years desolating almost the whole continent of Europe.' At a parti cular period, this language was in vogue: but we hoped that it had passed away with the revolutionary storm which gave it birth. Whatever pernicious doctrines Voltaire may have disseminated, he has never been a preacher of cruelty; and the massacres at Ismael and Ocksakow may as well be attributed to modern philosophy, as the enormities in France at the subversion of the old regime. It is but fair to ask where, in any of the writings of modern philosophers, is a pretext furnished for imputing to them the horrors of the Revolution? At this never-to-be forgotten epoch, the character of the French people was lamentably devoloped; and the sanguinary features which it then exhibited reflect rather on the subverted government under which this character had been formed, than on the speculations of any real or pretended philosophers. The old government of France was intolerant and persecuting, and its horrible executions were calculated to harden the feelings of the people; while the exertions of Voltaire, especi

ally

ally in the affair of the Calas family, were humane, and in opposition to the persecuting spirit encouraged by the French clergy.

Bishop Porteus makes a more effectual attack on the Philosophers of the present day,' when he calls on them to show from whence they derive that humanity to which they now lay claim, and which, it seems, has produced such beneficial consequences. If they say from the cultivation of their minds, the improvement of their understanding, and the extent of their knowledge and erudition, it is, then, obvious to ask, how it comes to pass that these causes should not, in ancient times, have produced the same effects?'-The fact is that the principles of the Gospel have diffused themselves over the region of intellect; and that even speculative philosophers, who have resisted its evidences, have been subdued by its amiable spirit. Our modern philosophic schemes have discovered a romantic excess rather than a deficiency of humanity; and they have had for their object not the destruction and misery of the human race, but the creation of that state of happiness which is depicted in the glowing language of antient prophecy. We venture, therefore, to assert that the Bishop of London's account of antient and modern philosophy requires his serious reconsideration. Never could we attribute the blessings of the Gospel to this source, though we see no reason for terming philosophy cruel. In the following sentences, with the above exceptions, the R.R. author speaks our sentiments:

In the Religion of Christ we see a spirit of meekness, mercy, gentleness, humanity, and kindness, which has been for more than eighteen hundred years contending with the evils generated by paganism, has actually banished some of them from the face of the earth, has greatly mitigated and softened others, is gradually undermining all the rest, and has already given so different a colour to the whole system of human affairs, has introduced so large a portion of benevolence and mutual good-will into the minds and manners of men, into all the various relations of social, civil, and domestic life, as plainly shews the sacred source from whence it springs. Philoso. phy (both ancient and modern) is cruel, and could not be the author of such blessings as these. There could be but one author of them, THE GOD OF ALL CONSOLATION AND JOY.'

On the whole, this work merits general attention, and is calculated to promote the beneficial effects of christianity.

REV. APRIL, 1807.

Bb

ART.

ART. IV. Memoirs of Dr. Joseph Priestley, to the Year 1795; written by Himself: with a Continuation to the Time of his Decease, by his. Son Joseph Priestley; and Observations on his Writings, by Thomas Cooper, President Judge of the 4th District of Pennsylvania, and the Rev. William Christie. 8vo. PP. 481. 10s. 6d. Boards. Johnson. 1806.

ITERARY and scientific men commonly make their way to eminence through so many humiliating and depressing circumstances, that their memoirs rarely excite the envy of the proud and worldly-minded. It is necessary to have a predominant love of science, in order to follow with satisfaction the progress of genius from its obscure origin to its summit of fame; to mark the difficulties and discouragements with which it struggled; to trace the advancement of intellect in the career of free inquiry; and to register the results of a life indefatigably devoted to philosophical and metaphysical investigation. If we are not induced to adopt Dr. Priestley's opinions, we must at least applaud his persevering industry, his integrity, and his intrepidity: while the student in humble life may learn from his example, that patience will ultimately triumph over narrow circumstances; and that talents, steadily cultivated, will gradually enlarge the sphere of their useful exertions and of their fame. As different individuals collect ideas in varying situations, and associate them differently in their minds, we may reasonably expect that discordances of opinion will ever prevail among the most learned and inquisitive of men; a fact, which though generally deplored by the vulgar, is to the philosopher a ground of no uneasiness. indeed, he is furnished with divers objects of comparison, is invited into numerous trains of reflection, sees the same subject in different points of view, and has a fairer chance of approximating truth, if he be precluded from absolutely arriving at it. Some persons are apt to be alarmed at so bold and unaccom modating a writer as Dr. Priestley: but they pay their faith very bad compliment by the expression of such fears. Truth has more than human strength, she is naturally invincible; and the more we put her to the test, the more we promote her glory and success. In this view, such men as Dr. Priestley will be of use to the world. We mean not to insinuate that they who oppose received opinions must necessarily be in the right but they must do good, as they provoke examination, as they prevent implicit faith, and as they lead christians to build their principles on a firm foundation. If our sentiments will bear discussion, the most daring inquirer will not shake them; and if we have never thought of "giving a reason for the hope

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