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The Author makes fome remarks on Mr. Bolts's book. That writer's mode of reafoning, he says, he cannot agree to, as he feems on many occafions to be hurried too far by refentment against individuals.

In his ftate of the Company's revenues, he obferves, that the balance remaining in April 1771, and brought down from May 1766, amounting to about 47 lacks (about 639,3911) comes out by this account within 25,000l. or 30,000 1. of the balance declared by the Chairman in a General Court, the latter end of 1771, to remain in the treasury of Bengal at that very time. But we fhall here take our leave of this Writer, referring our Readers for farther particulars to the treatise itfelf, which they will find tolerably written, and abounding with useful information.

ART. III. Fifteen Sermons on various Subjects. By Jofeph Sims, M. A.
Prebendary of St. Paul's, and fome Time Chaplain to the British
Factory at Lisbon.
8vo. 5 s. Cadell. 1772.

T

HESE Sermons are of a practical nature, and may, perhaps, be acceptable to many Readers, provided their taste and judgment of pulpit compofitions be not rendered too nice, by studying the works of our Tillotsons, our Sherlocks, our Balguys, our Fofters, and our Abernethys.-In regard to manner, Mr. Sims's difcourfes have, indeed, no pretenfions to elegance; and to the matter, too, in a few inftances, we have fome exception.

In his first fermon, he pleads ftrongly in favour of the clergy; but here we cannot approve of his frequent ufe of the term Priesthood; a phrafe not warranted, in this application of it, by revelation, and appearing to intimate fome inherent fanctity, or divine right, in a particular order of men, which, it may juftly be fuppofed, in the prefent times, they themselves would not generally infift upon, but would rather condemn as both the effect and the promoter of fuperftition.

In the fourth difcourfe, likewife, in which he confiders the bleffedness of those who are perfecuted for righteousness fake, though in the far greater part of the fermon there is nothing but what may be deemed very just and useful, it appears to us that (in the following fentence) there is hardly a proper regard and tendernefs fhewn to the rights of confcience. After having obferved, that, we must either fuffer for doing that which God commands, or we muft fuffer for not doing that which God forbids; it is added, and if a man fuffers in any other cafe, if he fuffers for doing that which is not commanded; or for not doing that which is not forbidden; he fuffers more for opinion's fake than for righteoufnefs, and is rather chinate than religious.'

This

This affertion is liable to great abufe, and ought to have been carefully guarded, in order to prevent the pernicious confequences which might arife from fuch doctrine. Who, in every inftance, and in fo nice a point, will prefume to judge and to decide for another perfon, with respect to what is allowed or difallowed by the divine authority? Is it not natural to afk here; May there not be human prefcriptions and requirements in the worship of God, or in other inftances, which are not commanded by revelation, and perhaps not in exprefs words forbidden, that may neverthelefs be unfuitable to the general tenor of fuch revelation, and which confcientious and fenfible perfons may regard as fuperftitious, and tending to injure, if not destroy, real piety and goodnefs? What fhall we fay to a number of worthy people in our own country, under the denomination of Quakers, who steadily refufe to take an oath, on any occafion? Would it be humane, would it be juft, for this reafon, to condemn them as obftinate, and leave them to suffer for fuch a refufal? Happily for us, our laws have, in this inftance, judged more righteously! And cruel indeed muft it be to fubject perfons to any confiderable hardships merely on account of matters of opinion, or not to endeavour to afford relief and indulgence to every one in fuch refpects, as far as can poffibly be done confiftently with the welfare of the community. We must therefore confider this as one inftance in which our preacher has been inattentive or fuperficial: perhaps, on reconfidering the fubject, he may think it right to exprefs himself more guardedly, in cafe of a fecond edition.

To thefe, we hope not uncandid remarks, we fhall add an extract or two, merely as fpecimens, and without animadverfion.

In the fixth fermon this Author, after feveral pertinent obfervations on Divine Providence, particularly as it is employed in directing and overruling the actions and defigns of freeagents, concludes with thefe farther reflections:

How indeed this is done is not revealed to us, and therefore cannot be explained by us. God, as it is exprefled in the book of Job, giveth not account of his matters. He does not tell us the reason why, nor the manner how, he brings about any events that happen in the world; neither thofe which affect private perfons only, nor thofe which affect states and kingdoms, or mankind in general. All that we can know and be affured of is, that God does nothing which is inconfiftent with the freedom of man's nature; and that though God firs men to do fuch or fuch things, or withholds them from others, yet that they do not thereby become neceffary agents. Their actions are purely their own, notwithstanding any thing that God does; otherwife they would deferve no more praife or blame,

reward

reward or punishment for what they do, than ftones for falling to the ground, or fires for burning. Do men rob and plunder us, defraud and cheat us, defame and revile us? They do very wickedly, but it is God's will thefe misfortunes fhould be brought upon us by their means. On the other hand, do they do us much good, give us our juft praife, and help us forward in the world? They are very much to be commended, but it is God's will we fhould receive these benefits from their hands. Do we meet with great fuccefs in the world? 'Tis not owing to our own diligence and induftry (though these are neceffary) but to God's bleffing. On the other hand, do we meet with great misfortunes and difappointments? It may not be for want of care and circumfpection, but becaufe God fees it best for us that thus it fhould be. God, in fhort, is all in all; the Most High ruleth in the kingdom of men. Free agents, as well as neceffary ones, are fubject to his dominion; the rational, as well as the material parts of the creation. And whatever events are brought about, either by the one or by the other, are all brought about in conformity to his will, and to ferve, the defigns of his providence. For of him, and through him, and to him, are all things; to whom be glory, &c.'

In the ninth fermon, the fubject of which is Divine affiflance, the Author has the following paffage:

As on the one hand, if any one continues in fin, 'tis his own fault, because he may be enabled to avoid it; so on the other hand, if any one continues in his duty, it is his own work, in fome measure, because he does not do it by force and neceffity.-1 fpeak not this, nor would I be fo understood, as if I meant, that we could plead any merit of our works. For after all, we are but unprofitable fervants. All the good we do, were it ten times greater than it is, falls far short of that, which in ftrict justice might be required of us; and it is owing to God's grace and favour, that our best and most perfect fervices are accepted. There can, therefore, be no pretence to merit. But though we cannot pretend to merit for any thing we do; we may, however, with modefty and humility, claim a fhare and a part in doing it. God, indeed, who is gracious, will deal gracioufly with us; and though we can yield him but an imperfect obedience, yet he will fo plentifully reward us for it, that if we did actually merit, we could not with to be in a better condition. A mighty encouragement this is, to go on and perfevere in our duty; to think, that our works will be so highly accounted of in the fight of God; and that what we do by the affiftance of the Holy Spirit, will be as amply rewarded as if it was wholly and altogether our own work.'

We have cafually tranfcribed the two laft paragraphs, merely with a view of giving proper fpecimens of the style and Katin er is

of

of this preacher; and we leave the paffages themselves, without any comment, to the obfervation of our theological Readers.

ART. IV. An Introduction to the Study of Hiftory: Wherein is confi dered the proper Method of Reading hiftorical Works, in order to acquire a perfect Knowledge of Mankind; with a View to improve the Judgment, and correct the various Errors arising from Paffion and Prejudice. Exemplified in the Characters of feveral illuftrious Perfons recorded in the Annals of Antiquity. By R. Johnson. 12mo. 3 s. Carnan. 1772.

I

N the preface to this little volume, the Author enquires into the cause, why loofe novels and romances are so much preferred by the youth of both sexes, to the more important study of hiftory.

The esteem and veneration, fays he, in which fucceeding ages have held the fabulous writings of the Ancients, have arifen only from the love of virtue, the probity of manners, and the integrity of heart, with which they inspired their readers. The reputation of this fpecies of writing, perhaps, first gave rife to novels and romances, in which, though they neither make ftones fpeak, or ftatues walk, they frequently represent characters as widely different from nature as light is from darknefs.-The study of history requires fome thought and atten tion, whereas the perufal of novels and romances claims not the least of either: the end of the one is to improve the underftanding, and correct the various paffions of the human foul; that of the other, only to amufe; and happy would it be, if it centered only in amufement.-The more extravagant, abfurd, and ridiculous a novel is, the greater is the probability of its fuccefs *.-As love is the foundation fo is it the fuperStructure of most novels. But what is that species of love, which is there generally taught?-Not that tender fympathy of two mutual hearts, whofe love is founded on reafon, prudence, and virtue; but a blind, violent, and impetuous paffion, which hurries its unhappy victim into endle's woes +; teaches children difobedience to their parents, infpires them with felffufficiency, and encourages them to commence kinght-errants

In this we believe Mr. Johnfon is greatly mistaken. The romances, or novels, which have fucceeded moft, have been written the nearest to the ftandard of nature, and have been regarded as the trueft copies of real and living manners: we mean thofe of Richardfon, Fielding, and fome others; who have refcued this fpecies of writing from the charge of extravagance and abfurdity.'

In this refpect, too, we think our Author equally mistaken in his cenfure. He feems to be very little acquainted with our modern novels. He reminds us of Pope's parrot,

Who from his cage calls Cuckold, Where, and Knave.'

at

at an age in which the rod ought to be applied to bring them to their fenfes.

'It is not, however, at all wonderful, that the youth of either fex, who have not been taught better, fhould prefer a ridiculous romance to the most important piece of hiftory, fince, the former tends to encourage them in their extravagant fallies, and the latter to correct them.-Were this clais of readers to ftumble on the hiftory of the Gracchi, or on the lives of fome other remarkable Romans, they would throw them afide, as dull, heavy, and infignificant subjects, and would not give themselves a moment's leisure to reflect on the many useful lesfons they might there find: while the more enlightened youth will perufe with advantage the direful effects of unbounded ambition, avarice, and revenge; he will therefore fee how vain ist the parade of human grandeur, when founded on the basis of ryranny, injuftice, and oppreffion and if he is not too young to make moral reflections, he will, perhaps, conclude, that the longest life of real affluence, and peace, and happiness only in appearance, is not worth purchafing at the price of infamy.'

After other reflections of this fort, the Author proceeds to give an account of his own publication: Let us then endeavour, fays he, to encourage youth in the pursuit of wisdom and truth; let us try if we cannot perfuade them from the perufal of fuch books, as tend rather to encrease than conquer their paffions; and let us repete the experiment, how far the study of hiftory will answer that end. If the following pages fhould meet with a favourable reception, and be confidered as conducive to what I have been now recommending, I fhall with pleafure refign the credit of them to the late M. L'Abbe De Saint Real, from whom I have collected the greater part of the fentiments they contain: indeed almoft the whole of them may be confidered as little more than a very free tranflation of part of the hiftorical writings of that author.'

The first fix chapters of this work are defigned to point out the ufe and end of history; and in pursuit of this intention, they prefent us with various reflections, intermixed with hiftorical events, which may ferve to entertain as well as improve the young reader. Among other anecdotes, we have the following, relative to the Emperor Charles the Fifth :

The court of this great monarch, at Bruffels, was remarkably magnificent, and filled with perfons of the moft illustrious rank. Among these were two women of the first quality; between whom a difpute arofe in point of pre-eminence, each claiming a right to enter the church firft. The Emperor, in order to put a stop to all future contefts of fuperiority of birth, determined to be himself arbiter in this caufe. We may figure to ourselves the intrigues, cabals, follicitations, recommendaREV. Feb. 1773. tions,

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