Cellary in the management of plantations, cannot be denied, and that the owners fometimes exercife their power with unneceffary rigour, muft alfo be acknowledged; at the fame time it would be ridiculous to affert that, because a white man is the master of a plantation, he rnuft be cruel, and because a black man is a Яave, he must be wretched. We fhall conclude this fubject with fome remarks of the late Admirał Kempenfelt, made by him in the year 1758:

"The flaves of Madagascar are the most inclined to defert from their mafters. Many of them, incited by the love of liberty, have retired into the most inacceffible woods and mountains, and, forming themselves into bodies, attack the plantations in which they have been flaves. The mifchief they occafion is fometimes very destructive, both to the plantations, as well as to those who inhabit them. When they are impelled by hunger, neither domeftic or wild animal, not even the monkies, escape them. They also make a kind of short spear or javelin, which they throw to a confiderable distance, and with great dexterity. Many, on their defcrtion, have put out to fea in canoes which they have ftolen, and have trufted to the mercy of the waves, in order to regain their native island of Madagascar; and it' is known that fome of them, by the force of the currents, and the favour of the winds, which generally blow that way, have arrived there, having been recognized by French people who had feen them at Mauritius.

"Many of the black Maroons have been taken and destroyed by the detachments of troops that are fent after them; they are still bowever numerous, and from the ferocity of their character, the fubject of continual alarm to the planters, who live in the vicinity of the foretts which they inhabit. When they are taken, they are punished with the greatest severity; but what appears perhaps to be a cruel treatment is the effect of dire neceffity, as the French are naturally humane; and if very fevere examples were not made, they would not live in fafety. It is indeed well known, that many inconveniences have refulted from the indulgence of the planters, particularly in granting liberty to the favourite flaves; fo that it has been abfolutely neceffary to abridge that power, and to limit freedom to thofe alone who have faved the life of their matter." P. 72.

The local fituation of the Iflands of Bourbon and Mauritius, renders them of peculiar importance to the European power who poffeffes them; particularly as the former mode of proceeding to India by the Mofambique Channel feems to be laid afide. They are alike remarkable for the falubrity of their climate, and the excellency of their natural productions, and render the intercourfe with India eafy and agreeable. This publication will, without doubt, render the navigation of thofe feas more eafy; and the number of aftronomical, geographical, and maritime obfervations which it comprehends, would have made it a most acceptable, and indeed valuable addition to our collections of a similar kind, if a little more skill had been applied in compiling the most effential ingre

dients

dients from the rude mafs of materials which is here put together.

A refpectable Lift of Subfcribers is prefixed to the volume; and the book has all the advantages of the prefent improved ftate of typography.

་

ART. III. An Effay, tending to prove that Chriftianity has promoted the Happiness of Man, as an intellectual, moral, and focial Being. 8vo. 93 pp. 25. Deighton, &c. 1800. THE defign of this Ellay is to fhow, that the effects of religion even on the temporal character of man, have promoted human happiness.

"The immediate end of Chriftianity, no doubt, is, to prepare mankind for the enjoyment of a future ftate; but, in the profecution of this end, its doctrines neceffarily produce a collateral effect on the human fpecies, as intellectual, moral, and focial creatures. And, fince human happiness confifts in the proper exercife and application of the intellectual, moral, and focial powers; we fhall confider the effects of the Christian religion upon these refpective powers; and endeavour to fhew in what manner, and how far, it has operated on their nature and extent." P. 4.

In Chap. I. On the intellectual Powers, the author combats well an affertion of fome writers, "that the limits of our intellectual capacity are contracted by the doctrines of the Chriftian Theology." P. 5. Here the Chriftian Theology is contrafted: 1ft, with that of the Jews; and, 2ndly, with the loofe and uncertain principles of Polytheifm; and this part of the argument is thus vigorously concluded:

"After all, it will be eafy for fophiftry to invent new forms of objection, while the fceptic, the infidel, and the libertine will be ever ready to liften to arguments fo congenial to their wishes. The conceited philofopher may infinuate with a malignant fneer, that the Chriftian religion was the primary cause of the intellectual darkness of the middle ages: he may defcribe in fpecious terms, the lamentable confequences of a. pernicious fuperftition, or the poisonous rancour of theological hatred. The artful hiftorian may paint in the most striking colours, the arbitrary decrees of councils and of popes; the vices of ecclefiattics, and the horrors of religious wars; the fullen gloominess of the reclufe; and the wanton penance of the afcetic. But when they have lavished all their understanding and ingenuity upon the subject, they have merely been detailing the paffions and errors of men, weak and fallible as themfelves. The candid and impartial inquirer will trace these enormities to a different fource. He will fee that the Christian, no more than any other difpenfation, is to be judged of by

its perverfion, but by its genuine tendency. He will be at a lofs to account for the corruptions of thofe times, the most calamitous and afflictive to mankind, recorded in the annals of history, from an inftitution which discountenances every vice, fpeculative and practical. From the nature of things he will fee that it is morally impoffible."

P. 23.

It is then ftated, that "Chriftianity however has been adduced as a primary caufe of the intellectual darkness of the middle ages:" (p. 24) and it is urged," that the nature of the Christian religion, and the nature of the effects that have been ascribed to it, are in themselves fo repugnant, as never to be a confequence, one of the other." P. 24. An adequate and real caufe is then produced from hiftory, for that long night of intellectual darkness; namely,

"three events, which, had there been no Chriftian religion, would have been more than amply adequate for the worst effects of thofe worst of times; the fubverfion of the Roman empire; the introduction of the more fanciful and obfcure parts of the ancient philofophy, into the fcholaftic difputations, and the appearance of Mahomet in the Eaft." P. 25.

It is admitted, that a "rage for the dialectical and metaphysical parts of the ancient philofophy, feems to have increased from the twelfth century to the Reformation ;" (p. 32) and that polemics conducted their difputes with vehemence and acrimony." P. 32. But it is juftly contended, that

"in admitting accounts of this kind, we admit nothing to the prejudice of the genuine tendency of Chriftianity. From thefe very premifes, we are led to conclude, that no lefs an object than the Chriftian theology could have kept alive the spirit of inquiry, during fuch times of turbulence and rapine. And though thefe religious difputes abforbed the whole attention of mankind, yet they paved the way for that patient inveftigation and bold inquiry, which diftinguith the productions of fucceeding ages; they were a means of calling forth that penetration, which no depth could elude, that comprehenfion of genius for which no object was too large, thofe riches and powers of mind, which immortalize the illuftrious labours of Erafmus and Bacon."

P. 33.

The Reformation is fpoken of with a high degree of animated eloquence.

"The Reformation indeed can never be forgotten; it has been the moft fplendid and aufpicious change recorded in the annals of hiftory. No event was ever attended with more beneficial confequences in every department of private and public life, in the fentiments of the rich and the habitudes of the poor. At that glorious era, the human mind burft afunder the fetters of bigotry and fuperftition, and rose refulgent and majestic from ruin and depreffion. Since that period, it has laid 'all nature under tribute, and encompaffed with giant ftrides every field

of

of fcience that could invigorate and cultivate its powers, and every path of art that could adorn and enlarge its habits. The intellectual faculties were become a mafs, putrid and inanimate; but the electric fpark fhot with adequate effect through every nerve; the palfied ofgans refumed new vigour and elafticity, and fince the Reformation the whole machine has moved with more fpirit and flability." P. 35.

In Chap. II. On the Moral Powers, it is flated, that "religious opinions indeed operate on the intellectual powers, in a mere diftant and indirect manner; but they alter the very conflitution of the moral powers: the effect, of course, is of greater importance, and more univerfal concernment." P. 36. The ethical fyftems of Pagans, and the Chriftian fyftem, are then contrafted; and the enquiry is inftituted,

"which is capable of guiding us, with greater certainty and fuperior fanctions, to confult our own happinefs, and the happiness of fociety; an inftitution, which immediately declares the will and true worship of an all-wife God, exactly adapted too for man in his moral capacity, and which raises the standard of ethics above what any other fcheme can pretend to; or an inflitution, which the wifeft and moft infallible of men mediately deduce from principles the most fixed that this variable world can afford ?" P. 37,

We cannot find room for extracting, however we may with it, pp. 43, 44, &c. but we fhall give a thort extract from P. 51, &c.

"Chriftianity is not merely an authoritative promulgation of na tural religion; it reveals a particular difpenfation of God the Father, carrying on by his Son and Spirit, for the recovery and salvation of mankind, who are reprefented in the fcriptures to be in a state of ruin. In this grand difpenfation of Providence, the Son and Spirit have their respective offices; the Son as Mediator between God and man, as teaching the efficacy of repentance, and rendering that repentance efficacious; the Spirit as Sanctifier, to renew our nature, and to qualify us for the enjoyment of a future flate. The relations then, in which thefe perfons are placed with regard to man, are the subject of revelation, are fixed and pofitive inftitutions, and partake as much of a moral nature as any rational inftitution whatever. These revealed inflitutions declare the purposes of the Almighty with respect to man, and are formed to excite in us the useful paffions of reverence, honour, love, truft, gratitude, fear, and hope. Confidered in this light, the moral obligations of Chriftianity fall with redoubled force upon the minds of its genuine profeffors, and make them extremely cautious in their opinions and conduct; and the depravity of mankind fufficiently evinces the neccffity of this caution."" And really (for there are many excellent moral precepts amongst deistical writers) could we unravel the fine and intricate web of the human mind, and develop its myfterious fprings; could we investigate its various dependencies, connexions, and relations; and trace its motions from the dawn of reafon through the prejudices of education, and the diverfified habits

of

of life, we should be able to trace many of thofe excellencies, and much of that greater certainty which give them fuch a decided fuperiority over ancient moralifts, to the impreffions they have early, cafually, and infenfibly acquired from the precepts of Christianity."

The tenets of the Chriftian religion are fhown to have operated, not merely as a divine law, but very extensively alfo upon the law of honour, and the civil law.

Chap. III. On the Social Powers, commences by stating as a fact, that the private and public management of the heathen world affumes a very different afpect, when contrafted with that of Chriftian countries." P. 60. The question, "To what caufe are we to afcribe fo confiderable an effect?" (p. 61.) is answered, by afferting and proving, that

Christianity excepted, the page of history makes mention of no phenomenon adequare to produce this difference, it is just therefore to confider the Chriftian religion as the proximate efficient caufe of the above-mentioned difference." P. 61.

The advantages enjoyed in the respective societies of Chrif tians and Heathens, natural, civilized, and domeftic, are balanced, in order to the forming a right judgment which fide preponderates. The practice of domestic flavery, the expofure of children, the murder of aged parents, polygamy, gladiatorial thows, the toleration of unnatural crimes, Bacchanalian orgies, and human facrifices, are enumerated among cruel ufages in the annals of Heathenifm.

the

"But let us caft our eyes to a different and more captivating scene. The eloquent calls of the Chriftian religion disturbed the dangerous flumbers of confcience, and placed in the bofom of mankind an infallible umpire, to point out the moral rectitude or pravity of their actions. Only conceive the interpofition of a religion, which in countries where it was profeffed, could put an effectual stop to the ufages of flavery, to the expofure of children, to polygamy, and gla diatorial fhows. Only endeavour to make a moral and not an arithmetical calculation of the aufpicious effects; to argue, not according to the method made use of in the natural world, that if a determinate object operate on a determinate object, the confequences themselves are immediately determinate; but according to the method which, in fuch important cafes, ought to be ufed in the moral world, that the real effects of a moral or determinate obje&, acting on a moral or indeterminate object, can never be calculated till the fum of human exiftence be completed. Confidered in this extenfive point of view, it is impoffible to approximate to a conception, much lefs to a calculation of the beneficial confequences of the Chriftian religion. Every destructive vice it has prevented, every pernicious ufage it has removed, does and will for ever loudly proclaim its happy influence. Confidered in this and this light only, it has been infinitely more ferviceable to fociety than all human inftitutions put together. Here perhaps it LI

BRIT. CRIT. VOL. XVII, MAY, 1801..

may