the continent, as the church prohibited free enquiry in all other places, and chriftianity itself was known only in the form of Popery. Indeed it is but too evident, that churchmen themselves, when admitted into thefe focieties, joined in the ridicule of their own profeffion, and were, many of them, as grofs infidels in their hearts as the most licentious laymen.

In the courfe of this chapter the author confiders the various fchifms and parties of free masonry; and fhews that the principal authors of the revolution were diftinguished characters in the mafonic fcience, and that at that memorable period many of their lodges were converted into Jacobin focieties.

Profeffor R. however, candidly acknowledges, "I do not mean by all this to maintain, that the mafon lodges were the fole corruptors of the public mind in France-No. In all nations that have made much progrefs in civilization, there is a great tendency to corruption, and it requires all the vigilance and exertion of magiftrates, and of moral inftructors, to prevent the spreading of licentious principles and maxims of conduct. They arife naturally of themfelves, as weeds in a rich foil; and, like weeds, they are pernicions only because they are, where they fhould not be, in a cultivated field.”—(P. 55.)

The following remarks are alfo juft and candid:-" But all the evils of fociety do not fpring from the difcontents and the vices of the poor ; the rich come in for a large and a confpicuous fhare. They frequently abufe their advantages. Pride and haughty behaviour on their part rankle in the breafts and affect the tempers of their inferiors, already fretted by the hardships of their own condition. The rich alfo are luxurious, and often needy. Grafping at every mean of gratification, they are inattentive to the rights of their inferiors, whom they defpife, and, defpifing, op、 prefs. Perhaps their own fuperiority has been acquired by iniuffice. Perhaps moft Sovereignties have been acquired by oppreffion. Princes and rulers are but men; as fuch they abufe many of their greatest bleffings. Obferving that religious hopes make the good refigned under the hardships of the prefent fcene, and that its terrois frequently retrain the bad, they avail themselves of these observations, and fupport religi on as an engine of ftate, and a mean of their own fecurity. But they are not contented with its real advantages; and they are much more afraid of the crimes of the offended profligate, than of the murmurs of the fuffering worthy; therefore they encourage fuperftition, and cail to their aid the vices of the priesthood. The priests are men of like paffions as other men; they are encouraged to the indulgence of the love of influence natural to all men, and they heap terror upon terror to fubdue the minds of men and to darken their their understandings. Thus the moft honourable of all employments, the moval inftru&ion of the ftate, is degraded to a vile trade, and is practiced with all the deceit and rapacity of any other trade; and religion, from being the honour and fateguard of a nation, becomes its greateft disgrace and curfe.

When a nation has fallen into this lamentable ftate, it is extremely difficult to reform. Although nothing would fo immediately and so completely remove all ground of complaint as the re eftablishing of private virtue, this is, of all others, the least likely to be adopted. The really worthy, who fee the mischief where it actually is, are the last perfons to complain. The moft worthlels are the most difcontented, the moit noify in their complaints, and the leaft fcrupulous about the means of redrefs.

66

Perhaps there never was a nation where all thefe co-operating caufes

bad

had acquired greater ftrength than in France. Oppreffions of all kinds were at a height. The luxuries of life were enjoyed exclusively by the upper claffes, and this in the highest degree of refinement, fo that the de-' fires of the rest were whetted to the utmoft. Even religion appeared in an unwelcome form, and feemed chiefly calculated for procuring establishments for the younger fons of infolent and ufelefs nobility; for numbers of men of letters were excluded by their birth, from all hopes of advancement to the higher ftations in the church. These men frequently vented their difcontents by fecretly joining the laics in their bitter fatires on such in the higher orders of the clergy, as had scandalously departed from the purity and fimplicity of manners which christianity enjoins. Such examples were not unfrequent, and none were fpared in thefe bitter invectives. Religion fuffered, and its defence is too feeble when not supported by the blame cfs lives of its leaders. The faith of the nation was shaken; and when, in a few inftances, a worthy curé uttered the ftill fmall voice of true religion, it was not heard amid the general noife of fatire and reproach. The misconduct of Administration, and the abuse of the public treafures, were every day growing more impudent 'and glaring, and expofed the Government to continual criticifm. But it was till too powerful to foffer this to proceed to extremities! while, therefore, infidelity and leofe funtiments of morality remained unpunished, it was ftil very hazardous to publish any thing against the State. It was in this refpect chiefly that the mafon lodges contributed to the diffemination of dangerous opinions, and they were employed for the purpofe all over the kingdor. This is not an affertion hazarded merely on account of its prebability; abundant proof will appear by and by, that the most turbulent characters in the nation frequented the lodges. We cannot doubt hát, under this covert, they indulged their factious difpofitions; nay, we fhall find the greatest part of the ledges of France converted, in the courts of a very few weeks, into correfponding political focieties."(P. 57-61.) In Germany Mr. R. dates the rife of mafonry tomewhat later. The firt German lodge he states to have been at Cologne, in 1716 rious nation, instead of copying the gas fripperies of the French, gave a myftic turn to the focieties, and profeffed wonderful fecrets: hence arole the Rofycrucians, who pretended to the philofopher's ftone, and formed their difcipline on a fyltem analogous to that of the Jefuits. Here, however, many lenifmis arofe, and a great variety of orders one above the other, none openly denying christianity, but gradually refining it, till its fpirit totally evaporated. Among the means employed to d fleminite thofe fentiments more generally, our Profeffor particularly mentions the literary journals of Nicolai, and Batedow's grand Deiftical Academy, under the flattering title of a Philanthropine. Chap. II. The Illuminati. These are reprefented as a higher order of maloniy, founded by the ingenious profeffor Weishaupt, and which admitted of degrees minor and major, the former refining chrifiany into mere natural religion, or rather deifm; and the latter reining this into fpinoffm, or atheilm. Jefus Chrift, in the first instance, is replicated as the great preacher of brotherly love, and the grand mafter of matong,” and then allegorized into reafon. Reafon is fuppofid to be "krog d and entombed:" Philofophy difcovers "where the body is bid:" Rein rifes again, and Superftition and Tyranny difappear, and men becomes free and happy.”—(P. 156.) In lome of the puliges her: quted,,car, div he Saviour is also reprefented as having, like many of the heather puilofophers, both a hidden and a secret doctrine, which he wrapped of im the veil of parables.""Liberty and equality" are fuppoled to exprefs

This fe

the

the first pure ftate of human natyre; and "fubordination and civil bondage" are the fall and original fin: "the kingdom of grace" is restored by philofophic illumination and morality, calied in fcripture the new birth. Thus Jefus is made the "redeemer of flaves" to liberty, and the gospel a philofophical romance. (See the letter of Spartacus to Cato, p. 160, 164.) But the doctrine of the highest claffes (Magus and Rex), and the great fecret of all, is afferted to be, that the foul of the world, or "the general mass of intelligence," (from which human fouls are borrowed, and into which they are returned) is the only Deity; and that the highest perfection of fociety is that of the Patriarchal Sate, in which the only princes and rulers were the heads of families, every man being prophet, priest, and king in his own houfe. That "all religion is the contrivance of ambitious men," and that "all subordination must vanish from the face of the earth," before it can be restored to its primeval happiness. (See P. 200.)

In the course of this chapter (p. 138), our author mentions the plan of a fociety of illuminated females, in which the peculiar virtues of the fofter sex were to be attempted to be refined away, like the doctrines of chriftianity. But this was not established.

Chap. III. "The German Union, for rocting out fuperftition and prejudices, and advancing true (i. e. mafonic) christianity." By this union our author means a fecret affociation among the literati and booksellers in Germany, by reading and literary focieties, to lead the public taste and fentiment to infidelity. Not" indeed a formal revival of the order under another name;" yet he confiders the members as virtual “illuminati and minervals," or candidates for illumination.

Chap. IV. The French Revolution. Here Profeffor R. endeavours to fhew how far the preceding focieties of mafons, illuminati, &c. were active in preparing the public mind for, and producing the Revolution, with the melancholy events which have fucceeded. This chapter is 100 political for our department.

Poffcript. Here the author candidly corrects feveral mistakes relative to things and perfons into which he had inadvertently fallen-juftifies the general tenor of his publication-exonerates the English mafons (with fome exceptions) from the charges brought again foreign lodges-and earnestly cautions his countrymen against being betrayed by the fpecious pretences of illumination and reform into anarchy and infidelity. If the facts are true, they certainly deferve the most ferious attention; and that they are fo in the main, we are authorised by many circumstances to believe, till they shall be refuted.

General Union recommended to real Chriftians, a Sermon preached at Bedford, Oct. 31, 1797, by S. Greatheed, with an an Introductory account of an Union of Chriftians or various Denominations, which was then inftituted to promote the Knowledge of the Gofpel; including a Plan for the univerfal Union of Chrif tians, formed at Bedford. Price 18. Conder, Button, and Chapman.

IT is among the most pleafing features of the prefent day to obferve the fpirit of love and of a found mind expanding its bleffed influences on every fide. The difcourfe, and the aflociation which gave rife to its delivery, cannot but add a new link to the chain which thould bind the hearts of all who love our Lord Jefus Christ in fincerity, in one body of concentrated exertions for his glory; as every member acknowledges we are all one in Chrift Jefus. And in the noble efforts of the author produce

пос

not powerful effects, it will not be through the weakness of his arguments, or any defect in the admirable temper and manner with which they are enforced; but because the god of this world hath blinded the eyes of those who believe not, and hath spread the mists of bigotry and prejudice over the minds of those who profess to hold the fame truths, but hold them in lukewarmness, and are only almost perfuaded of them,

The introduction details the steps taken at Bedford to form an Union of Chriftians, of which we gave a particular account in our Magazines for October and December last,

The Sermon is founded on Pfalm cxxxiii. v. 1. “Behold how good and how pleasant it is for brethren to dwell together in unity." The fubject is treated under the following heads:

1. The character-Brethren. One in blood, but nearer, one in God through Chrift, united in mutual relation and general refemblance.

Here Mr. G. obferves, that amidit a great diverfity of fentiments on particular points of doctrines and forms of worship, în experience, all true chriftians are like ftrings in unison,

"The bonds of chriftian union," he adds, "fubfift not only between the members of one fociety, or of one denomination of Christians, but between all who love our Lord Jefus Chrift in fincerity, without any diftinction arifing from the circumstances wherein they differ."

The author proceeds, 2dly, to recommend this union from our Lord's emphatic prayer, and from the handle given to adverfaries when we cultivate not this oneness of spirit. In the lofs of this fpirit began the apoftacy;' and compulfive uniformity of worship fubverted all unity of fpirit: this led to popery and all its abutes. The Reformation fuffered by the fame want of union and brotherly love. Sects multiplied, and difputes for particular doctrines, not effential to falvation, and modes fill lefs effential, rent the church into parties, and weakened the efforts of all.

Mr. G. then thews a more extenfive union of all good men defirable, and points out the means that their labours may be univerfal, and every. individual active.

Such is the general analysis of this excellent difcourfe. In which will be found abundant matter deeply interesting to every real chriftian, and ftrongly reflecting on thole fons of Meroz who come not to the help of the Lord in thefe days of rebuke and blafphemy.

"There is a diftance," he fays, "affidu ufly promoted, between different parties of Chriftians, efpecially between pious people within and thofe without the pale of the religious eftablishment of this nation." This' he contiders as a mafter-device of Satan at the prefent juncture. Who could have fuppofed that in exact proportion as infidelity prevails, any one clafs of ferous Chriftians fhould become more and more averfe to join in any good work with the rest of their brethren? "The fact, however,

is notorious, both to the friends and the foes of the gofpel; but they behold it with very different feelings. The evil has increased awfully within five years pafl-it is increafing to this day-would to Ged it may be diminished before it is yet too late!"

Men and brethren, are thefe things fo? At whofe door lies this criminal charge? It need be folemnly confidered, and cannot be too foon amended.

On the whole, we highly recommend the perufal of this Sermon, full of information, and evidently flowing from a heart breathing truly chrif tian love, and warm with zeal for the glory of Immanuel, and for the fouls of men.

Rules

Rules for the Compofition of a Sermon, chiefly extracted from Claude. By the Rev. J. Eyre, M. A. Second edit. Price 6d. Chapman. AS this impreffion does not differ from the former, except in the correc. tion of two typographical errors, and a small improvement in the execution, and especially as it was reviewed in the supplement of our iait volume, it is fufficient fimply to announce it.

Sermon the Second. Chriftianity and Modern Judaifm difcriminated; or a View of the leading differences of fentiment between Chriftians and Jews: delivered at Bury-ftreet Meeting Houfe, for the inftruction of the Jews. By John Love, Minister of Artillery-ftreet Meeting, &c. 8vo. Price 6d. Button.

THIS difcourfe is founded on an allegorical application of Gen. i. 4. "And God divided the light from the darkness," to a difcrimination between truth and error, The controversy between Jews and Christians Mr. L. remarks relates to the holy perfections of Deity, the moral law, the "Levitical Ceremonies, the condition of fallen man, the exclufive authority

of the inspired scriptures, the Molaic and prophetical delineation of the "Mellah, and the fulfillment of that delineation in Jefus of Nazareth,”, After fome enlargement on each of thefe topics, Mr. L. concludes with an animated and affectionate addrels to the children of Abraham in the flesh. The next difcourfe by Mr. Nicoll, will confider Jefus of Nazareth as claiming the character of the Meffiah, and making good his claim: and a like connection will be preserved in the whole series of the difcourfes. Mercies in Judgment.-A Sermon preached on the General Thankf giving, Dec. 19, 1797, in the Parish Church of St. Andrew, Wardrobe, and St. Ann's, Blackfriar's. By the Rev. W. Goode, A. M. Syo. 21 pages. Price 3d. Rivingtons and Matthews. BEFORE Mr. Goode enters upon the immediate iubject of his difcourfe, he endeavours to obviate an objection which he had felt in his own mind, and heard from others; namely, "that the prefent fitution of our affairs rather required a faft, and a fpirit of deep humiliation, than the difpofitions implied in the exercises of a day of thanksgiving." He acknowledges the times are critical, the afpect of providences gloomy, the judgments of God abroad in the earth, and the iffe uncertain; but nevertheless he is convinced the objection is not founded in truth; for, fince of the Lord's mercy. we are not confumed, he contends, that it is greatly incumbent upon us not to forget the tribute of gratitude and praife. A precedent for this he suppofes may be found in the Jewish nation, just returned from captivity, who being in ftraits and furrounded with enemies, obferved a folemn taft to the Lord; and celebrated a day of cheartul thankfgiving for mercies received. Allowing the propriety of our thanksgiving for not being confumed, we cannot lee the validity of the precedent adduced, and we are perfuaded that Mr. G. by a re-examination of the eighth and ninth chapters of Nehemiah, will perceive that the Jews were affembled together with no other view than to celebrate the feait of tabernacles, and the faft, which was twenty four days after, and not before it, was obferved on account of their finful marriages with strangers.

The religious character of the king, the difperfion of the fleet defined against Ireland, our naval victories, efpecially the laft, and the ftriking conftraft between our happy ifland and the countries defolated by the French, are briefly touched upon, with a view to excite thankfulness, and encourage us "quietly to wait for God under the necessary burdens that may arise from fo unprecedented a situation."

POETRY.