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ART. III. An Inquiry into the Powers of Ecclefiaftics, on the Principles of Scripture and Reason. 8vo. 48. Boards. Murray. 1776.

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N this Inquiry the Writer's profeffed defign is to expose the falfe pretenfions of priests, of every denomination, and to establish the real value and importance of the clerical character. On a topic which has been fo frequently difcuffed, the Reader, muft not expect to meet with many new arguments; but he will find the fubject treated with great plainnefs and freedom, not however without a decent refpect to religion and its minifters. The style of the work is diffufe and often declamatory; but through the whole, the Author purfues his main defign with much perfpicuity of method and ftrength of reasoning.

Defining the priesthood to be an order of men exclufively appointed by divine inftitution for performing certain offices of religion, he observes that there is no proof of fuch an institution prior to the commencement of the Jewish theocracy; and that if there had been any fuch, the knowledge of it could not have been preferved without a written record. He then briefly points out the natural progrefs of the human mind in error and fuperftition, and traces back the ufurpation of priests to this fource.

Obferving that the claims of priests reft chiefly on the authority of tradition and the practice of the primitive churches, our Author proceeds to eftablish the authority of the fcriptures as a perfect and infallible rule of faith and practice, and to expofe the abfurdity of fuppofing a double rule, one written, the other traditional. The imperfection and uncertainty of tradition as a ground of credibility, he evinces on general grounds; and fhows that the immediate fucceffors of the Apoftles, or the pri mitive Fathers of the Church, had no juft claim to facerdotal authority, either from the appointment of Chrift, or from their own perfonal ability and merit; and ought not to be received as guides in matters of religion by Christians in preceding ages. The fcriptures being thus eftablifhed as the only rule of. Chriftian faith and practice, in itself complete, without any supplemental aid; the rights of confcience and private judgment are next afferted, and fhewn to be perfectly confiftent with the laws of civil policy and of Chriftianity. Here the writer examines the nature of those restrictions which are neceffary in civil, communities, and explains thofe texts of fcripture which have generally been produced in juftification of the magistrate's interference in matters of religion, in order to fhow that no argu ments can be deduced from hence unfavourable to the rights of private judgment: after which he expatiates at large on the conduct of Chrift and his Apoftles in this refpect, and on the general nature and reafon of the thing.

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The term Church having been generally, though falfely, understood, by ecclefiaftics, to denote an order of men poffeffed of certain exclufive powers, he endeavours to prove, what is fufficiently obvious, that its proper meaning is," a fociety of Chriftians joining in acts of religion;" and that whatever powers the Church of Chrift may be poffeffed of, belong to every Christian fociety.

Concerning the great question of Apoftolic fucceffion, he shows aflarge, that it doth not appear, from the facred record, that there was any fettled plan for the tranfmiffion of this office, or any order of men vested with special powers for this purpose; that the fcriptures do not direct the manner of minifterial fucceffion, or determine by whom minifters are to be ordained, and to whom the right of nomination and election belongs; and that without fuppofing any fuch appointment, the idea of Apoftolic fucceffion might be naturally fuppofed to arife from the arrogance and ambition of the priests, and the credulity of the people.

Ordination, as implying the communication of certain fpiritual gifts by impofition of hands, he fhows not to have been a rite originally appropriated to the paftoral office, or defigned to diftinguish ecclefiaftical officers from the general body of Chrif tians by certain invifible powers; and he attempts to prove that there is no exprefs law, nor any thing in the circumftance of the cafe, or the nature of the rite itself, to render it of perpetual obligation, or neceffary to be continued in the church.

With refpect to the Chriftian facraments, the Author examines the grounds of their fuppofed efficacy in conveying fpiritual virtues and bleffings, and of the exclufive right of adminiftring them claimed by ordained priests. Here the pofitions he maintains are; that the idea of baptifm washing away original guilt, is wholly without foundation; that the Lord's Supper produces no other effects than those which naturally refult from its moral influence on the mind, and is attended with no extraordinary virtues, impreffions, or communications; that the right of difpenfing thefe inftitutions is not committed exclufively to a certain order of men, but is a part of the common privileges of Chriftianity; and that the confecration of the elements in the Lord's Supper implies nothing more than an act of religious thankfgiving, which may be performed without an ordained adminiftrator. In fupport of thefe opinions he confiders at large the feveral texts of fcripture which speak of the nature, efficacy, and adminiftration of thefe ordinances; and points out, with much strength of reasoning, and boldness of expreffion, the abfurd confequences which muft arife from the exclufive claims of ecclefiaftics.

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A great part of what has ufually been called Church-difcipline is next fhewn to be nothing more than the exercife of ecclefiaftical tyranny, wholly unfupported by the authority of fcripture; and it is maintained, that nothing farther can be juftified on this head, than fuch regulations as regard the decencies of religion-the public admonishing of offenders-and, on their remaining obftinate, rejecting them from the fociety.The claim of a power of abfolution he proves to be wholly without foundation, and every appearance of fuch a claim to have a pernicious tendency.

This Inquiry concludes with the Writer's idea of the nature: and foundation of the clerical office, and the importance of the character of a public teacher.

As a fpecimen of the Author's manner we fhall fubjoin the following extract on the fubject of Toleration:

Suppofing what variety in religious fentiments and modes of worship you please, may it not be modeftly asked, what harm, what real injury to fociety or individuals can arife from this variety?: Are any of thofe laws violated on which the public welfare depends? Is there any ufurpation attempted upon the property, the underftanding, or confcience of another? Is any man his brother's keeper, or is he accountable for him? To thefe queflions it furely may be answered with great confidence-that, if the fubject be confined wholly to religion, there can be no harm at all, no injury to public or private happiness." If thou doft well fhalt thou not be accepted? And if thou doft not well, fin lieth at the door." Worldly ends and the means neceffary for accomplishing them may julle together, because those means are very limited, and the point we aim at, if occupied by one, cannot be poffeffed by another: hence a thousand accidents may every day occur to produce jealoufics and oppofition but what should disturb one man about the religious fentiments of another-where, if the means fhould differ, or if they fhould agree, they do not interfere with one another-where, they may differ and the fame end may be obtained? What, but an intolerating fpirit, the effect of a mind contracted by the most illiberal prejudices; what, but an arrogance of foul, the effect of intellectual pride, rendered fierce by fuppofed oppofition; what, but the luft of fpiritual dominion, the effect of priestly policy fhould awaken animofity and ill-nature here ?" We are actuated by no fuch illiberal views: no animofity, no ill-nature. We are prompted by a warm fenfibility-a generous concern for the best interests of our fellowmen. Can we fee them expofed to fuch imminent danger-wandering in the paths of error and ready to perish, without one friendly emotion, or one endeavour to reclaim them? What you moft uncharitably call prejudice, policy, pride, and fiercenefs of temper, is truly the overflowing of a benevolent heart, touched with a fenfe of human mifery that would have compaffion, pulling them out of the fire."-What furprising care do thefe patrons of religious order take of other people's confciences! This is furely amazingly generous and kindhearted; and it were a pity not to permit them to lend their best affiftance, and to adminifter their kindell offices-well, be

it fo: but let me afk in what manner would ye gratify these very tender feelings?"We would convert fchifmatics of every denomination to the purity of faith and worship-one faith, one Lord, one baptifm;" that is, you would endeavour to make them think just as you do quite right. But by what means?" We would be at all pains to convince them by reafon, by argument, by informing their understandings and removing every confcientious fcruple-We would weep over them, we would pray for them." Still excellent-But if after all your pious labours they fhould remain obftinate fchifmatics, would you proceed one step further? You are filent, and so far you are honeft; for you cannot fairly confult your own hearts and fay you would not. No man knows where he is to ftop, once he begins to meddle with the religious opinions of another; because the very attempt muft proceed from want of that candour-that charity and enlargement of mind which is formed by rational inquiry, and a real conviction of the truth. Such have been led to believe through accident; and they can perceive no reason why others should not believe in the fame manner. They depend not, therefore, upon argument but authority. If you fee with their eyes, it is well; but if you will ufe your own, you may be fully affured, that the feverity of penal laws, if the power fhall be unhappily lodged in their hands, will convince you of your obstinacy-or if they can go no further, they will fhow what manner of fpirit they are of, by giving you fairly over to the devil, fo far as their intereft goes-In vain, therefore, do thefe patrons of religious uniformity talk of liberty, of confcience, of reafon, and argument. They are at bottom the enemies of confcience and private judgment-Their fympathy is all grimace Their tears would bring tears of blood from the eyes of thofe they pretend to pity-Their admonitions would be more wounding than the fting of a ferpent-and their prayers but a gloomy prelude to the flames.'

This work is faid to have been written by Mr. Gordon, a clergyman of North-Britain: a Second INDEPENDENT WHIG!

ART. IV. Letters from Italy, defcribing the Manners, Customs, Antiquities, Paintings, Sc. of that Country, in the Years 1770 and 1771, to a Friend refiding in France. By an English Woman *. Svo. 3 Vols. 18 s. Dilly. 1776.

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Read in Livy," fays Montaigne, "what another man does not, and Plutarch read there what I do not." So in travelling, one man fees in the fame country things which another does not perceive, and a third obferves things which the former travellers had overlooked. Different objects of attention, different degrees of natural fagacity, and different preparatory qualifications, muft neceffarily produce a diverfity of reflection and information. It ought not therefore to be objected against our female Traveller, that he has chofen a beaten track. Her readers will have the fatisfaction to find, that inftead of ferilely following the footsteps of former travellers, fhe has pur

• Mrs. M—ll—r, near Bath.

fued her own ideas, and ufed her own judgment in a manner which cafts an agreeable air of originality over the work.

The obfervations and reflections interfperfed through these Letters difcover a folid understanding, liberal fentiments, and a cultivated tafte. The remarks upon paintings, ftatues,, &c. (which are numerous) will, we apprehend, be highly acceptable to those who study or practife the fine arts, and will not be thought unentertaining by the generality of readers. The narrative is enriched with many curious anecdotes, rendered interefting by bold and masterly description, and enlivened with agreeable ftrokes of humour. The language is easy, and not defective in correctness, except in a few inftances, where the Writer's familiarity with foreign languages has led her into fuch use of words and phrases as does not fuit the English idiom. We particularly remark the words morjel, practifed, and draped,, as ufed in a Gallic manner. But we will not detain our Readers by verbal criticifms, from the entertainment which we promise ourselves they will receive from the following extracts of a work, which we do not hesitate to pronounce a very pleas ing and valuable production.

LETTER I.

After an hour's drive on this fide of Nyon, we entered the Pais de Gex: a rivulet only feparates it from Switzerland. Scarcely had we paffed its borders, when our ears were affaulted by the squealing ftreet voices of the French women. The peasants of both fexes bear in their phyfiognomy inconteftible proofs of their origin, though they have been tranfplanted here many years; brown, meagre, ragged, half-ftarved wretches, prancing and grinning at one in their dirt, mifery, and Sabots; their houfes fcarcely covered in, windows ftuffed with rags.-Laziness, fuperftition, and defpotifm, with their baleful claws, feem to have been the only cultivators of this country. What a difference between this and the landscape on the other fide the stream! their habitations clean and commodious; themselves ftout, fresh complexioned, healthy, and decently dreffed (BO fabots); their beats of burden large, ftrong, and well fed; their implements of agriculture ingeniously conftructed, and never lying idle; their churches neat, fimple, and well built, though quite plain. But how different must be the country where liberty, blended with every patriotic and focial virtue, fprings up fpontaneously in every bofom, to that, where religion. ferves only as a mask to hide. the hypocrify of the wily prieft; who, instead of inculcating the laws.' of morality, and encouraging induftry, whenever it ferves his interes, drags forth from his faintly cupboard his holy puppet-show, and unfurls the banners of his deceits, to his deluded flock; who, beating their breafts, their eyes turned up in an extatic ftupidity, whilft their ears are filled with the fwelling yell of thefe holy men, fancy they believe that the heavens, propitious to their distortions, will bestow upon them immediate rain or funshine, according to their with

•Wooden fhoes, we fuppofe.

LETTER

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