It is recommended to Clergymen, in cases of dispute, to draw their tithes for a few years, merely to ascertain, and to inform the parish of, their va lue; and we doubt not but that, when this plan is adopted, the tenants are always very glad to revert to the terms of which they had so bitterly complained. There can be neither fraud nor injustice in this mode of teaching a parish how much they have been indebted to their Pastor's forbearance in the exaction of his just claims. The very interesting matter upon this subject is offered to the publick as the sentiments of Dr. Scott; but, as Mr. Clapham has brought them forward in so pointed a manner, we naturally conclude that he approves them.

In another part of this sketch of Dr. Scott's life, the Clergy are very strongly exhorted to such conduct as may support and adorn the Church: amiable manners, professioual diligence, and attention to the delivery of their Sermons, are recommended as circumstances of particular importance. Dr. Scott's mode of preaching was, to have his Sermon before him; but to be so well acquainted with its contents, as to deliver it nearly memoriter. It cannot be denied that this method is peculiarly impressive: experience proves it; not only in the itinerant who by his jargon fills the gaping crowd with amazement; but the Metropolis presents some noble Churches nearly deserted, where the sound doctrines of religion are delivered, in a plain way, with much piety and devotion, by Pastors of exem plary life and conversation; whilst other places of worship are numer ously attended, to hear discourses, inferior in matter, worse arranged, and less edifying, delivered extempore: nay, the Conventicles of Dissenters are most crowded to hear extemporaneous effusions seldom worth writing down. Yet the attention is excited, and the mind is kept awake by the mode of delivery: an interest is roused in every hearer, and the apparent energy of the preacher sends his words to the heart of each, as if individually addressed to himself. We do not wish to recommend extemporary Discourses, but an energetic node of addressing the audience in Discourses carefully composed. To

GENT. MAG. December, 1816.

the general indifference of the Clergy in this particular, and too frequent as well as laborious engagements in secular concerns, Dr. Scott in a great measure ascribes the gradual decline of our Established Church in popular estimation: admitting this opinion to be in a great degree correct, the prediction of our Saviour suggests itself to our mind, "A man's foes shall be they of his own household:" how severely must we lament that it should be so awfully verified in His Church!

The private life of Dr. Scott seems to have been adorned with many virtues. To his extensive erudition he added refined and polished manners: his conversation was full of instruction and entertainment: he delighted much in the society of his friends; and used constant hospitality with cheerfulness. In support of public charities, or in relief of private distress, he uniformly displayed a zealous liberality, equally disposed to their assistance by his personal exertions, or his purse. There was no ostenta tion in his character, for his mind seemed formed by the principles of the Gospel which he so impressively inforced upon others. To the cir cumstance of family prayers he was particularly attentive, regularly reading them in his own family. It was his opinion that no Clergyman can possess a proper sense of his duty, who omits so essential a ceremony of Christian life. And we consider this as a circumstance of the highest importance. The neglect of it betrays ignorance and inattention, particularly culpable in those, who, as lights of the world, are commissioned to direct others through the darkness. It betrays ignorance of their own debility, of their dependence upon the Almighty, and of their fearful responsibility to Him. It betrays a want of respect for the Majesty of "The Most Highest," ignorance also of the sweet peace which results to the mind from communion with Him, and ignorance of the inestimable blessings derived therefrom. "Happy would it be for society (says the Editor) were an altar of devotion erected in every family." But how shall the servants of God direct others to paths in which themselves never trod! We care little for a man's exhortations,

uniformly

uniformly contradicted by his prac tice: and it is to be lamented that the effect of such proneness of attention to earthly things, and such supineness to objects of eternal interest, is not confined to the individual who betrays so much inattention to his own real happiness, to that of his flock, and that of his family, but extends also to them, and maintains itself through the whole sphere of his influence.

We will now lay before our readers an analysis of Dr. Scott's sentiments carried through two Sermons, which have led us into this train of thought. The subject is taken from 1st Kings, xxi. 29." Seest thou how Ahab humbleth himself before me? Because he humbleth himself before me, I will not bring the evil in his days, but in his son's days will I bring the evil upon his house."

The suspension of this sentence is first stated, and the revocation of it then reconciled with the veracity of God. God's threatenings as well as his promises have a condition annexed to them: the former may be averted by repentance; the latter forfeited by transgression. The sole design of God's threats is to turn men "from their evil." When He revokes a sentence, it is because of the repentance of the person threatened.

"God is therefore so far from changing bis purpose, that he perfects it: it is the blessed completion of his gracious intentions to the sinner, which were, by threatening, to deter him from the evil of his ways; and it teaches us all this great and comfortable truth, that the Sovereign antidote for all the judgments and threatnings of God is, our humble repentance."

A second difficulty is then discussed; how it can be consistent with Divine Justice, to punish the posterity of Ahab for his sins, or any one man for the sins of another. The first argument is drawn, from the absolute sovereignty of God over his creatures, whom he forms as clay in the hands of the potter," and may "break us in pieces like a potter's vessel," for our own sins, or the sins of our forefathers: 66 Yet his righteousness standeth like the strong mountains.” Just and true are thy ways, thou King of Saints." It is then argued that the inflictions in such cases are not properly punishments, as they

are temporal, and affect not the happiness of the soul. "We might as well call the riches, honours, and pleasures of this world, the rewards of holiness and obedience, though we see every day that they are the lot of the most worthless and wicked." The feet of David had well nigh slipped when he beheld the prosperity of the ungodly; but he went into the sanc tuary of God:" then understood he the end of these men, how He hath set them in slippery places, and cast them down into destruction." "Christiaus, in all cases of doubt and difficulty, we should go into the sanctuary of God;' and, instead of communing with our own carnal and foolish hearts, we should consult the lively oracles of his word; and they will teach us, that He is just and righteous in all his dealings with the children of men." It is powerfully argued, that temporal prosperity is not to be con sidered as the reward of righteousness; nor temporal evil as the punishment of the person's sins who may sustain it. The death of David's infant child is cited as a severe chastisement to the adulterous father, whilst "the little innocent had done nothing amiss, and could not be an object of punishment. Nor indeed was it punish ed: for it was only transplanted, like a tender flower, from a bleak and barren wilderness, into the garden of God."

The Author then dwells, with much strength and beauty, on the poignancy of a father's punishment felt through his children: and the justice of the Almighty, in this mode of procedure, is further vindicated, in that children are naturally inclined to walk in the paths of their parents' lives, to imitate their habits, and adopt their vices: "so that we cannot wonder that sins should pass from father to son; nor that the son should be punished for the transgressions of the father, which he thus adopts and makes his own."

1

In the second Sermon on this subject, Dr. Scott draws many very fine practical illustrations. He exhorts the sinner to repentance; and encourages and consoles him under it. He applies his argument very powerfully to the hearts of parents, that they should present to their children an example of godliness, that they become not the cause of their eternal

ruin. He impresses upon every one the necessity of just and righteous dealing in all the transactions of human life; and that possessions gained by fraud or rapine are full of trouble whilst they continue, and that they soon will vanish like a morning cloud, or the early dew.” "Need I mention the names of men, whom we have seen, for a season, blazing like meteors; and anon like meteors bursting and disappearing for ever? How have they fallen, these Lucifers, these sons of the morning!"

He then again exhorts parents not to leave to their children " a woeful inheritance, that makes them heirs of the vengeance of God. Consider this, ye fathers, as often as ye find yourselves tempted to an act of injustice. -These lambs, what have they done? What have they done that you should bring a curse upon them and theirs?" Indeed the whole Sermon is a most beautiful persuasive to righteousness of life and we think it hardly possible for a parent to read it without being the better for it.

We have not selected these two Sermons as being pre-eminent in excellence: they all abound in much beautiful illustration, and interesting discussion of the subject. There is much striking pathos in them; there are also many sublime appeals to the feelings of his audience."

The Author writes from an exuberance of thought; but he speaks to the heart, from the abundance of his own. These Sermons display great strength of mind, improved erudition, enlarged benevolence, and ardent piety.

We cannot leave the Volume before us without congratulating the Editor on this valuable addition to his publications, all tending to the instruction and edification of mankind.

82. Sermons on the Evidences, the Doctrines, and the Duties of Christianity. By the Rev. W. H. Rowlatt, A. M. late of St. John's College, Cambridge; and Curate of Harefield, Middlesex. 2 Vols. 8vo. pp. 366,409. Sherwood & Co. AS an apology for printing new Sermons, or, to use Mr. Rowlatt's own words, "for venturing to add to a species of composition whose mass is already enormous, and whose merit of every kind is such, as few can now hope to equal, and none will

presume to excel" Mr. Rowlatt shelters himself under the great authorities of Archdeacon Paley and Bishop Horne.

"The former, in recommending this course to the young Clergy, gives this reason for it: That, however inferior their compositions may be to those of others in some respects, they will be better delivered, and better received." And certain it is, that ideas, however destitute of novelty, if they have been passed through our own minds, and are re-produced in expressions of our own, will afterwards be delivered with something of the natural emphasis, that bemultitude of old Sermons,' says Bp. longs to extemporary elocution. Horne, affords no argument against the publication of new ones; since new ones will be read, when old ones are neglected.' Let me not be thought, however, to entertain too favourable an opinion of my own production. The method which I have adopted, in submitting it to the publick, will, I hope, fully acquit me of such presumption."

The

The best comment on the last-quoted sentence is a very copious list of highly-respectable subscribers, a sufficient proof of the estimation in which this worthy Divine is held by a widely extended circle of real friends.

The Sermons (XLVII in number) are in general short: on subjects of universal interest; and adapted to all capacities.

A Sermon on the Sabbath-day will afford a very pleasing specimen of the Work before us:

"The institution of the Sabbath is almost as old as the creation. The worditself signifies rest. We read that God rested the seventh day from all his work, and that he sanctified it.' It was to commemo→ rate that great event, that Moses commanded the Jews to keep it holy. This he did, upon the express authority of God himself, preternaturally delivered to him upon Mount Sinai. As God had rested from his labours on that day, so were they also to rest from theirs. No wonder that an institution so solemnly appointed,

pointed, should be readily adopted; that so beneficial a custom should be punetually observed. It is accordingly adhered to by the Jews to the present day. The division of time into weeks, is a circumstance that deserves great attention, as corroborating the Scriptural account of the creation. It seems of itself to have been perfectly arbitrary: and not like the periods of days, months, and years, to have been suggested by obvious and natural causes. It has obtained in many countries, some of which had little or no intercourse with others, and were not even known by name to the Hebrews. This concurrence can hardly be accounted for upon any other supposition, than the existence of a tradition (as that of the creation) older than the dispersion of mankind into different regions. Such and so general has been the origin of the Sabbath. From the Jews it passed to us Christians, but with a slight variation in the day of its observance. For the Jewish Sabbath continues to be kept on the seventh day of the week, whereas the Christians have always adopted the first day, being that on which our blessed Saviour rose from

the dead, and established the truth of

his Divine mission. From that time this day has acquired the appellation of the Lord's day among Christians."

After forcibly inculcating a regular observance of the Sabbath day, and particularly the attendance on divine worship, Mr. Rowlatt observes:

"There are two descriptions of persons who do not come to Church. One, who neglect worship altogether, whose situation is deplorable indeed: and another, who dissent from a form of service, which has been established for ages, and which many of the wisest men who have lived, have been content to follow.

man

I have no wish to speak with the least asperity of any Dissenters. Christ and his Gospel, is the common foundation upon which we stand. If any thinks that his mind is more enlightened by them, than by us; he is at perfect liberty, and he acts wisely to resort to them. But let him be sure, in a matter of so great moment, that he does not mistake the effusions of an heated imagination, for sound argument, and real instruction. But there is another sort of persons, who (it is said) draw hearers from the Church; whom it will be no breach of Christian charity to characterize as ignorant enthusiasts, or wicked

As the Egyptian, Chinese, Indians, and Northern Barbarians." Dr. Campbell,

impostors. Self-appointed teachers, who have themselves never been taught; they distribute their incoherent doctrines, with as little regard for men's souls, as the miserable mountebank has for their bodies; who vends his poison under the name of medicines. The one destroys the health, the other the minds of those, who put their trust in them: and the grave and the madhouse are not unfrequently the consequence of their misplaced confidence. That any persons should he found, who can be so deluded, is truly astonishing. In the commonest concerns of life, would you employ a man, who, you were aware, could have had no opportunity of learning the particular business you were anxious to have done? Is Religion then the only matter that needs no instruction; the only thing that neither time ner pains are required to understand?”

83. Travels in Brazil; by Henry Koster. With Plates. 4to, Longman and Co.

THE situation of Brazil has lately become a subject of speculation to Politicians and Philosophers: emancipated from colonial vassalage, it has suddenly exchanged a subor dinate station for the possession of independent sovereignty, and the reversionary prosperity of Transatlanequally curious to learn, and importtic Empire. At the moment when it is

ant to ascertaio, the real character, and condition of this magnificent Province, Mr. Koster has furnished a compendious work, which, from his long residence and domestication in the country, acquires peculiar claims English Reader. to attention and confidence from the

Much of the prosperity of Brazil is attributed by this intelligent observer to the liberality which prevails with regard to the mixed casts, who are universally subjected to degradation in other colonial countries.

"The free population at the present time consists of Europeans Brazilians, that is, White persons born in Brazil; Mulattoes, that is, the mixed cast between the Whites and Blacks, and all the varieties into which it can branch; Mamalucos, that is, the mixed cast between the Whites and Blacks, and all its varieties; Indians in a domesticated state, who are called generally Caboclos, and those who still remain in a savage state, and are called generally Tapuyas; Negroes born in Brazil, and manumitted Africans; lastly Mestizos, that is, the mixed cast between the Indians and Negroes.