same month. Before we venture to reproach his memory with extreme severity, we ought, in candour, to take into account the strong prejudices of the times in which he lived.'

Hale's cotemporary, Lord Chief Justice North, who was much his inferior in worth and learning, had greatly the advantage over him on the ground just mentioned; and a very interesting anecdote to this purport is here related, which is not less creditable to his address than to his discernment and humanity. In the sketch of Sir Matthew which was drawn by Roger North, we have always thought that we could discover some just observations, and several traits of truth, accompanied with exaggerations and misrepresentations.

We subjoin the editor's account of the contents of these volumes :

The fruits of his studies are almost incredible, for which he was admirably qualified by a happy combination of natural endowments. But yet the Christian believer will attribute the success which crowned his labours to an extraordinary blessing from heaven, as the reward of exemplary piety, and an habitual address to the Throne of Grace; of a religious observance and employment of times set apart for sacred uses; of a conscientious application to his learned and honourable profession, and its uniform subserviency to the interests of religion and the promotion of human happiness.

Of the two Discourses which begin this volume, the Brief Ex tract of the bristian Religion was one of his later writings; The Cleansing of the Heart, one of his more ancient; neither of which was finished by the author."

His Letters, for the first time, are collected and printed together. The Three Discourses of Religion were published by his friend and admirer, Richard Baxter, who dedicated them to the "Honourable the Judges." Baxter annexed to this treatise the Judgment of Sir Francis Bacon, and an extract from Dr. Barrow on the subject. It is proper to remark, that these Discourses have been printed under a different title, which led Wood to conclude they were two distinct works. In Baxter's edition, it is distinguished by the title of "His Judgment of the Nature of True Religion, the Causes of its Cor ruption, and the Church's Calamity by Men's Additions and Violences, with the desired Cure."

The tract of Doing as we would be done unto, though sufficiently distinct, seems to have been intended for the continuation of another work; and might, with propriety, be joined to his Discourse of the Knowledge of God and Ourselves.

His own Prefaces will best explain the purport and use of the two Treatises which conclude the volume. Perhaps the last, viz. Provision for the Poor, will be thought the least interesting. It is, however, but short, and though upon a local subject, and adapted to the particular circumstances of his native spot, is founded in principles which have engaged the attention and exercised the abilities of the philanthropist in all ages, and cannot fail to gratify the curi

osity of those who wish to learn the sentiments of so great a man upon a topic which involves the happiness of a large portion of suffering humanity.

Some of the Tracts in the First Volume were written for the press; but the Contemplations, Moral and Divine, which compose the Second Volume, were published not only in their native primogenial simplicity, but even without his knowledge: these, accordingly, never received the finishing touches of the judicious author. This fact accounts for the inaccuracies which abound in the copies that are already extant. Every exertion has been used, and it is presumed with success, to ascertain the genuine reading, and convey the true meaning of the author. The subjects are common themes, but such as are acknowledged to be of the greatest moment in the life of man: as it may be said of things in the natural world, those which are of the greatest benefit, are the most obvious and familiar. The matter, however, of his Meditations does not partake of this character; for, as he was a man who thought closely and deeply upon every subject, so his writings, and especially those which cost him the least effort, discover a genius, an energy, and an originality su- ́ perior to common writers. Though, as it has been suggested, he wrote these without effort, yet he had maturely digested the subject, "which, as a scribe instructed unto the kingdom of Heaven," he treasured up in his heart, and produced out of this treasure of his heart and the abundance of it. His style is admirably adapted to the matter. It is significant, perspicuous, and manly; his words are spirit and life, and carry with them evidence and demonstration. These writings are indeed invaluable, they are a transcript of the soul of Hale himself. They furnish a lively and striking representation of his learning, wisdom, piety, and virtue, which shone in his life with such transcendant lustre, and raised him to the highest eminence. If I might select one part in preference to another, it would be perhaps the subject of the Great Audit, where, in drawing the picture of the Good Steward, he is describing himself passing his solemn and awful accounts.

In this volume will be found two treatises written upon the same subject; viz Afflictions. There is, however, little room for apprehension, lest the latter treatise may prove tedious to the pious reader who has perused the former.

His Meditations upon the Lord's Prayer are truly excellent, and must leave a deep impression upon every mind which entertains a relish for sincere religion, piety and devotion.

His shorter Meditations were written when the author was upon his journeys, and at seasons in which he was much interrupted by the society of those about him,'

Mr. Thirlwall's observation in the next passage has been made before, but it well admits of being repeated:

It has been considered as no small advantage to the cause of the Christian religion, that she has found, among her ablest and most zealous defenders, those who cannot be supposed to have espoused her interest, but from a conviction of her truth. Whenever the deist

·Dd4

ventures

ventures to impute to the clergyman motives of selfishness, he is confounded and silenced by the names of Newton, Boyle and Locke. The learning, genius, independence, and disinterestedness, of these laymen, have always furnished a decisive answer to the objections of the infidel. May it not be esteemed a considerable advantage to the cause, to include the name of Hale in the list of these illustrious champions? His admirable sagacity, and strict impartiality in the search and discovery of truth, his care and diligence in considering and examining the reason and evidences of religion, all conspire to at tach a peculiar importance to his testimony, and enhance its value, ta' give an additional confirmation of the truth to the believer, and check the rash presumption of the sceptic. Men who might peruse with a prejudiced eye, the writings of those whose profession immediately enjoins them to exert their abilities in the defence of the Gospel, may be prevailed on to pay them a serious attention, merely by the authority of one, whose natural constitution, learned profes sion, and worldly interest, raised him above suspicion; by the respect which the fame of his solid judgment and discriminating powers must command; and, above all, by the constant strain of piety, virtue, and usefulness, for which his life and literary labors were so eminently distinguished.'

Merited praise is bestowed by Mr. T. on the character of this great judge as drawn by Serjeant Runnington, which is here quoted. It is an able, and on the whole a faithful account of the venerable author whose compositions are here submitted, to the public.

We must warn our readers against forming too high anticipations from these performances, which boast so illustrious a name. Let it be recollected that the dignified writer was not an author by profession, and that many of these productions underwent no revisal. Though he possessed an understanding sound and acute, and a large mass of useful information, we are not to expect in his works any traces of those rare attainments, those vast stores, and that mighty genius, which distinguished the compositions of a Bacon. In the pages here presented to us, we are not surprized by originality, nor charmed by ingenuity: but the reflections are important, and the expressions are forcible. The instructions which are communicated bespeak a mind addicted to observation, accustomed to discriminate, and habituated to precision and method; while they deeply impress the reader on account of the professional, eminence, the experience in affairs of this world, the integrity and worth, of their illustrious author. This has been very much our own case in turning over these papers: we found that observations, which would have been trite in other compositions, were interesting in those now before us; and it every instant occurred to us, that the counsels to which we were attending were those of the assiduous, the upright, the pious, the unassuming Sir Matthew Hale,

ART.

ART. X. A Defence of the Christian Doctrines of the Society of Friends, against the Charge of Socinianism; and its Church Discipline vindicated, in answer to a Writer who styles himself Verax: in the Course of which the principal Doctrines of Christianity are set forth, and some Objections obviated. To which is prefixed a Letter to John Evans, the Author of "A Sketch of the Denominations of the Christian World," and Strictures on the Eighth and Ninth Editions of that Work. By John Bevans, junior. 8vo. pp. 300. 5s. 6d. Boards. Phillips and Fardon, &c.

TH

'HE doctrines and discipline of the Society of Friends, com◄ monly called Quakers, have lately been matter of considerable discussion: but, as the opinions of this respectable body have been set forth in no authorized formula, it is not easy to arrive at any decisive conclusion respecting the fixed tenets of what may be termed the Quaker Church. Though we may ascertain the belief of the old Friends, and of some of the existing members of this fraternity, we are at a loss for sufficient evidence to mark the extent and limits of their faith.'

As Mr. Bevans's book is sent forth without the sanction, or imprimatur, of the Morning Meeting, it is only to be regarded as the representation of an individual; to which, however honestly given, the assent of the body of Friends is not pledged; and it is possible that some of his brethren may not. confer on it their entire assent. He produces numerous authorities to prove that the first Friends were not what we call Unitarians: but supposing him to have proved his point, are the modern Quakers bound to adopt the entire language and sentiments of the founders of their church? Is a belief in the Trinity, or in a threefold division of the Godhead, an indispensable article of a Quaker's creed; and is their doctrine. of the inward light adopted by all, with no variance of interpretation? If their faith be definite and uniform, what restrains them from publishing their Creed ex cathedrà? Till of late, we were led to believe that this body were united more by the benevolence and primitive simplicity of their system, than by abstruse speculative dogmas; and that they cautiously shunned those rocks of controversy, on which other churches have imprudently split. We intend not to insinuate that, under the garb of Quakerism, infidelity found shelter: but we apprehended that their profession of faith in Christ included that variety. of sentiment, which commonly prevails among a society of unfettered believers. Though the majority of Friends may be what are called Orthodox, is Orthodoxy essential to Church, Communion?

In opposition to the statement of Verax, Mr. Bevans, as an orthodox Friend, adduces numerous quotations from the writings of Penn, Barclay, Pennington, and Claridge, to ma

wifest their belief in the Trinity, and consequently in the Divinity of Christ; and he asserts that the first friends no more denied either the Trinity, or the Divinity of Christ, than Calvin has done.' They certainly did not deny it, but they express their belief in terms which do not imply an adoption of the rigid trinitarian hypothesis. One specimen must suffice. Richard Claridge says of William Penn, that he "refused not the doctrine of the Holy Trinity, as it is declared in the Scriptures of Truth, but the notion of three distinct separate persons, and that he owned the Scripture Trinity of Father, Son, and Holy Ghost." In the same passage, we are informed that William Penn "distinguished between the Scripture redemption and the vulgar doctrine of satisfaction." These explanations will not convince a discerning reader that Penn was a staunch orthodox believer, but rather excite a contrary opinion.

In the chapter on the Scriptures, Mr. B. accords with his brethren in considering the Spirit of Christ revealing itself in the heart of man, as the primary, infallible rule of Christians, and the Scriptures only as the secondary; and he asserts that from. Hannah Barnard was not required an avowal inconsistent with this principle but it is fair to ask here, as we have suggested before, if the primary rule be at variance with the secondary, or if the Spirit revealing itself in the heart' dictate a suspicion of the truth of certain parts of the testimony of the scriptura! record, how is a Quaker to act? Mr. B. tells us that the Society to which he belongs do not believe in the organic inspiration of the Scriptures; yet he contends for their being the only fit outward judge of controversies among Christians. It is difficult, however, to conceive how that can be a fit judge to settle controversies, which is not supreme. If there be a higher. tribunal, the parties will not be satisfied till the cause be removed thither.

Some of the principles of Hannah Barnard appear to be deistical, and we are not surprised that the Society should refuse to afford them their sanction: but the Friends seem to be embarrassed in their argument, by the admission of their primary and secondary rule. Barclay himself says that "the Scriptures are not the principal ground of all truth and knowledge, nor yet the adequate rule of faith and manners"; and on this admission how stand the proceedings against H.B.? What difference is there between a rule that is not adequate and an inadequate one; and if a person pleads the testimony of the inward spirit of truth in excuse for rejecting a confessedly inadequate record, how can the Quakers on their own principles proceed to judgment? When Barclay asks, "what should become of Christians if they had not received that Spirit by which

they