in the County and Diocese of Gloucester. Published by Command In this fermon, the Writer difcovers two qualities, which may feem Mr. Newton has not explained the nature of the crime which gives him fo much offence, nor informed us what means he wishes the church to exert for its punishment. But, fince he calls upon her to use all ber power, there feems to be fome ground to fufpect, that he means to roufe the monster, which, though formerly fo terrible, has of late, to the fatisfaction of all good men, quietly flept in his den : Why, ye ministers of peace, fhould ye wish to disturb his repofe? Or how can ye answer it to the PRINCE OF PEACE, whom ye profefs to ferve, if, having once feen his footsteps marked with blood, ye again unbind his chains, and fend him through the world, feeking whom he may devour? E V. The Obligation and Importance of fearching the Scriptures, as a Prefervative from Popery. Preached at Salter's-Hall, Nov. 5, 1779. To the Society that fupport the Lord's Day Evening-Lecture, at that Place; and published at the Request of the Society. By Abraham kees. 8vo. 6d. Longman, &c. 1779 Dr. Rees proves, by clear and convincing arguments, the certain and unalienable right which all perfons have to poffefs the fcriptures in their own language, and alfo the obligation incumbent on Chriftians to improve, with diligence, this benefit which Divine Providence puts into their hands. The reasoning he employs, shakes the very foundation of the papal fabric, as it does alfo of all merely human, impofitions, in matters of confcience and religion. Search the Scriptures! C. D.'s favour is received, and will be more particularly acknowleged in our next. Mr. Barker's Letter will find a place at the end of our next number. **The Plan for Recruiting the British Army, by the Hon. and Rev. James Cochrane, was noticed in the Review for October. Philo Scriblerus's Letter is received. Crrasa, p.4. par. 3. l. 1. for even at least. p. g. l. s. Del. for. r. Hi. THE MONTHLY REVIEW, For FEBRUARY, 1780. Art. I. Lectures on the universal Principles and Duties of Religion and Morality, &c. By the Rev. David Williams, CONCLUDED. See our laft. WE have in fitution in Margaret-Street, and spoken TE have already given an account of the nature and de our fentiments of its merits and utility, with impartiality and freedom-at the fame time we have attempted to do juftice to the ingenuity of Mr. Williams, and have felected fome paffages from his Lectures, to justify the compliment which we have paid to his abilities. The fourth Lecture, on "the Knowledge of the Deity,' contains fome spirited and sensible reflections on the conduct of those zealous Chriftians, whose thoughts, and paffions, and tongues are earneftly employed in controverfies on uneffential principles,'-whom our Author compares to "foldiers who are fighting for infignificant outworks, when the very citadel is every moment in danger of being taken." The abfurdities (continues Mr. Williams) alleged concerning God, have been fo numerous and grofs, both in Heathen and Chriftian writers, that thofe perfons who now lead the opinions of a great part of Europe, controvert the first principle itself, and doubt, if not difpute, whether there be a God at all, Surely then there is fome appearance of merit in ftepping on this only ground of danger; and a man can hardly be juftly reprefented as an enemy to the peace of fociety, and aiming at the fubverfion of religion, when he fhews an alacrity and zeal in the defence of thofe principles without which there could be no religion at all: -thofe principles which men of all nations and all opinions. agree to be the foundation of all virtue and all happiness. Perfons whofe information and knowledge reach only to the neigh-, bourhood in which they live, are wholly occupied by the tranfVOL. LXII. actions H actions of that neighbourhood. Small focieties of religious perfons are, in the fame manner, confined by their knowledge, and they contend for principles to no purpose, unless it be to injure and fpoil their own tempers. The doctrines which diftinguish the feveral fects of Chriftianity are not matters of notice to the prefent abettors of infidelity; even the truth and authenticity of Chriftianity they confider as a matter out of the question. They have, therefore, collected all their force of philofophy, of reafon, wit, and humour, to be employed against the being of God. This is the present object and employment of what may be called infidelity.' Mr. Williams is undoubtedly right in the reprefentation which he hath given of the controverfies which divide the Chrif tian Church-Controverfies of the laft importance to their abettors, but totally difregarded by writers who move in another fphere of fpeculation. It is the error of little minds to fuppofe that all the world is interested in matters which principally command their attention; and they are furprifed when they find others ignorant of the rife and progrefs of difputes which they have attended to with unvaried care and folemnity. We cannot better illuftrate this remark than by relating an anecdote of a fingular kind concerning two heroes of different complexions, but of the fame local and contracted fentiments. A nobleman, well known on the turf, accidentally fell in company with a gentleman whofe heart and head were chiefly" occupied with fome fmall controverfies that had lately taken place among the two fects of Methodifm. The man of zeal very eagerly afked his Lordship, if he had feen Mr. Hill's Farrago? His Lordship, whofe ideas ran on Newmarket, whither he was at that time bound, replied he had not-and begged the gentleman to inform him by whom Farrago was made."Made?-Why I told you my Lord-by Mr. Hill himself.""The d― he was, faid my Lord;-pray, Sir, out of what mare?"-"Mare? my Lord-I don't understand you."—" Not understand me! faid the noble jockey. Why, is it not a horfe you are talking about ""A horfe! my Lord-why you are ftrangely out,-No, I am not talking about a horfe. I am talk ing about a book."-" A book?" Yes, my Lord, and a most excellent one indeed, against John Wesley and univerfal redemption, by Mr. Rowland Hill-the GREAT Mr. Hill, my Lord, whom every body knows to be the first preacher of the age, and the fon of the firft baronet in the kingdom.”—“ I afk his pardon, faid his Lordship, for not having heard either of him or his book. But I really thought you was talking about a horfe for Newmarket." It is indeed of little confequence to thofe perfons who now lead the opinions of a great part of Europe,' whether Mr. Rowland Hill's Farrago be a horse or a book: book: whether it is to ftart for the sweepstakes at Newmarket or the Tabernacle and it is a matter of perfect indifference to them whether it wins or lofes the odds. The contention is too trifling, and the fuccefs too infignificant, to excite either hope or fear for one moment. Mr. Williams juftly difdains an encounter with the minute difputants of a paltry fect. His views are higher; for his objects fall within a larger fcale. Men (fays he) of the firft abilities in Europe are zealously employed in propagating thefe [viz. atheistical] principles: and they do it with a force of eloquence which would do honour to a better cause. This then is the only ground for religious contention -for here alone is to be found an enemy worthy to receive a blow from a man.' On this liberal ground of controversy Mr. Williams is ambitious to exhibit proofs of his manhood; and he informs us, that when men of fuch talents as he had defcribed plead the caufe of Atheism and Infidelity, properly fo called, the first Spirits of human nature fhould attend; for every thing important to the world is at stake. Laws, fyftems of religion, conftitutions and forms of government, are trifles to thofe first principles by which the universe is held together; and when they are under confideration, the best talents of the world should be brought forward.-I mention this not only to juftify my design, but to filence thofe very infignificant, though very conceited perfons, to whom all fubjects are clear and eafy, and who are forward to give their opinions of things which they have not bestowed a fingle thought upon.' In the profecution of his fubject (viz. the Knowledge of the Deity) the Author obferves, that we can only trace out the properties of a caufe by its effects and operations. As to the region of analogy and imagination, he would advise his hearers to go in it one ftep-and one ftep only. Let mankind (fays he) fuppofe thefe great qualities [vifible in the volume of God's works-this defign-this goodness-not to be scattered through the universe, but to belong to one Being who actuates it, and they will know all that can poffibly be known of God.-Beware of trufting your imagination one moment longer. She hath foared her utmoft height, and every effort the makes will be towards the earth, and will generate error and abfurdity. You are to glance only by the utmoft exertion of your abilities at that Being who is incomprehenfible; and you are to be fatisfied with few and general ideas on fo great a fubject. You will then be impregnably fortified against all the attempts of infidelity; and if its votaries reproach you with the abfurdity, ill character, and villany of the gods which have led enthufiafts and idolaters of all religions to deluge the world with blood, and plague and torment mankind, fhew them in all nature an H 2 altar altar to the unknown God; and invite them to hear the univerfal voice of nature acknowledging him.' Mr. Williams is no fyftematical writer; and whoever should confult his Lectures for a regular arrangement of arguments, propofitions, and corollaries, would find himself much difappointed. All that he advances in proof of a Deity, is comprized in a very narrow compass; and the contemplation of the fubject leads him into a train of reflection that would have fuited almost any other topic but that which he profeffes to difcufs. But great, original, geniuses, are not to be circumfcribed within the narrow limits of logical mood and figure. Such daring spirits From vulgar rules with brave disorder start, And fnatch a grace beyond the reach of art! In the fifth lecture, which is a continuation of the preceding fubject, the Knowledge of the Deity, Mr. Williams delivers his fentiments on Toleration, and beftows fome fevere lashes on those inconfiftent Proteftants who abet it by profeffion, but difcourage it by their practice. The religious fyftem which, at the Reformation, was fubftituted for Popery, continues to be taught to children, and to be enjoined on the people, under the apprehenfion of future damnation; and what is more effectual, with fome fubftantial confiderations of profit and lofs in this world. The quantity and degree and fort of knowledge are allotted to them as duties are allotted to flaves, not subject to controverfy or examination. This is rendered an infult of the moft mortifying kind, by the common language and profeffion in all Proteftant countries, that the rights of private judgment are facred that the Reformation can be defended only on the acknowledgment of thofe rights; that every man must be at liberty to form his own opinions, and to act upon these opinions in all things relative to religion. Where is the liberty of a man who in his earlieft infancy has his mind filled with principles which require the confideration of his matureft judgment; who is enjoined to believe them, or told that he must forego the love of his parents, the attachment of his family, the respect of his acquaintance, with the many fatisfactions and conveniences attending thofe circumftances? His friends fhew him the various paths which lead to usefulness, to honour, to riches, and to the indulgence and gratification of thofe affections which ftimulate a man to activity, and without which life is not worth having. He is told, and very truly, that all these paths are not to be entered until he hath configned his understanding, and fuffered himfelf to be inferted in the community like a wheel in the machine, the whole movement of which is governed by one invariable principle. And is this indeed liberty? How then is flavery to be defined? Indeed Proteftant govern ments |