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Art. X. Sermons on the following Subje&is, viz. 1. Friendship.
II. Gratitude to God. III. Mercy. IV. Pride. V. Sinful Anger. VI. The Advantages of early Piety. VII. The unsearch
ableness of God's Ways, and the Bencfits of affiliative Providence. · By Mary Deverell. Svo, 58. fewed. Bristol, printed. Lon.
don, sold by Becket, &c. 1774. A Volume of Sermons, composed by a woman, would, for. Al merly, have been regarded as a fingular phenomenon in the literary world ; but such productions seem to be growing common in this country. We had, very lately, a publication of this kind, from the pen of Miss Roberts *, who acquitted her. felf in this walk, fo new to her fex, with reputation : and now, another ingenious lady steps forthy to convince us, that female preaching is not confined to the Quakers.--But there is this difference between the fair Quakers and the ladies of whom we have been speaking, that the former chufe to de. liver their instructions from the rostrum, the latter from the press.
Should the texts at the head of these sermons be removed, and a few other flight alterations made, they would rank among those essays, miscellanies, &c. with which our learned ladies have frequently favoured the public : if they are not fully equal in composition and elegabce of style, to some other of our pulpit discourfes, they have, nevertheless, real merit, and discover the good sense and amiable dispositions of the Writer.
In the preface, or apology to the public, as it is modeftly termed, we are told," that a strange concurrence of circumstances has united to usher these manuscripts into the world, which, like many others that make their appearance in print, were not defigned, at the time they were penned, for the inspection of the public.'-. In compliment,' it is added, to the opinion of some respectable characters among the clergy, I would both readily and gladly have altered the title of Sermons, to that of Ejays, Reflections, or any other which might have been deemed more proper, as less assuming, than the present. But as those gentles men could not, from the form and nature of the compofitions, allow the equal propriety of any other title ; and as my firft subscribers would not relinquish their claim to the publicacion under the identical denomination for which they had given in their names, I have, for their satisfaction, retained it.'
As the curiosity of our Readers may lead them to with for a fpecimen or two of this performance, we shall add a few extracts:
The sermon on friendship, with which the volume commences, is founded on that strict union, which so eminently subsisted, according to the scripture history, between Jonathan and David: • See Review, vol. xliii. p. 79,
Friendship, • Friendship, fays our Authoress, is seated in the heart, and is equally estimable, wherher apparelled in a ruslet coat, or a royal robe. For externals are no more to the essence of it, than the casket is to the jewel it contains. Its excellence is intrinsic; and its due praise would exhaust the most copious language. It has indeed been the favourite theme of writers in every age; but their moft eloquent panegyrics, thew rather that they wished to do justice to their subject, than that they really did it. A true friend is thus described by one of them : “ He is the comfort of miferies"; the guide of difficulties ; the joy of life; the treafure of earth; and no other than a good angel cloathed in feth.” An union with fuch a friend doubles our pleasures and divides our pains; and is often dearer to us than the nearest ties of kindred. Indeed without friendship, even heaven itself would not be the mansion of bliss ; for this it is which conftitutes that harmony, without wbich, happiness can have no existence. And as to this terrestrial abode, its choiceft delights, without it, are but infipid and disgusting. From friendship, fociety derives all its relih; and without society, even Eden would be iskfome. Adam could not gather the fruits of paradise, when folitary, with satisfaction. Even brutes associate with their kindred brutes. Buť meer society is not all that man feels the want of; he wants a friend; he wants a second self, co whom, without reserve, he may give vent to all the effufions of his heart. The generous fervour of a steavy friend, in whom are happily united the will and power of doing good, has such an emanation of the divinity in it, as muft fupremely exalt the character it animates. And what confidence may we not repose in such a friend! Therefore we ought to lay open our heartsto-bim without reserve, as clients do causes to their agents' ; and fhould fubmit to his examination every hidden thought, if we would expe& the benefit of an unbiased judgment. For otherwise, how can we be said to blend souls? Or how is it poflible for our friend to form that impartial and just opinion of the cale, as may enable him to give us the best advice? Without fuch a full developement of every circumstance, we may be led into such a labyrinth of errors, as will not leave it in the power of any friend to extricate us *.'
In the third sermon from John viii. 11. Neither do I condemn thee. Go, and fin no more,' we find the following refiections :
• If Mary Deverell is a single lady, we most cordially wish her in pofseflion of that worthy • friend,'char • second self,' in whole bofom the may,' without reserve, give vent to all the effufions of an heart,' -o susceptible of the social, generous, and tender feelings, as (from the foregoing quotation) the heart of our fair sermonizer appears to be!
If • If we can be of any service to such as have been ensnared to tread the deluding paths of sin, let us fly to them on the wings of love, when they are alhamed to seek us, and offer them the friendly aids of counsel, the soothings of compassion, (that balm to diftressed minds,) and try to guide their steps in the way of peace; rather than add to their heart-felt forrow by cruel recriminations, which gratitude to heaven for our own preservation, piety, and christian charity, nay humanity itself forbid. . Such a conduct can never derogate from the virtue and honour of worthy persons ; for those who have most genuine merit or honour in themselves, have most to bestow on others. To be admitted into their company, is to the unfortunate a letter of credit, and often affords a light to the feet of those who know not how to walk uprightly.--For when the mind is weakened. by fear and Mhame, it is often rendered unable to pursue wife and virtuous resolutions, without proper encouragement. It is in-; deed a sad reflection on women of character in general, that they are less severe to men for crimes of a licentious nature, than they ought to be, by behaving towards them with every degree of complacency, while they treat those of their osun sex, that have been drawn into error by the subtle wiles of men, with the extremeft rigour.-—But can a good mind give encourage. ment to the authors of these complicated distresses in the former, or see penitence written in the faces of the latter, and not wish to restore them to the credit they were in in months. paft? How tenderly and nervously does our Saviour expoftulate on this subject, in favour of the poor woman that stood behind him weeping? This it seems gave umbrage to the pharisee, that he should so mildly and familiarly converse with finners.-Qur blessed Redeemer does not seem to take particular notice of the disgust of the master of the house, probably from a principle of good manners, as being his guest. But addressing himself to Simon, said, I have somewhat to say unto thee, and then gave him the parable of the two debtors, and with great condescension appealed to him, which would love him moft. Simon answered and said, I suppose he to whom he forgave moft. Hard it was, that he who could have commanded all the kings of the earth to have bowed before him, and might have taken place of Cæfar on his throne, and was ambitious of holding no greater levee than the children of sorrow, should be called to an account by a proud pharisee, for his benign conduct in this parricular.'
Those who wish to be further acquainted with the sentiments of this lady, and to see in what manner the discusses the various subjects mentioned in the title, are referred to her discourses at large,
Art. XI. Of Temperance and Intemperance : Their Effects on the
Body and Mind, and their Influence in prolonging or abbreviating human Life. By Edward Harwood, D. D. 1200. 2 s. 6 d. sewed. · Becket. 1774 MT HE several species of intemperance and their pernicious
1 effects on the body and mind are here described and ex-, posed with great energy both of sentiment and language. It is much to be lamented, that this small treatise, ro.well calculated for producing conviction and reformation in the debauched and licentious, is not likely to fall into the hands of many of this, character. But if it preserves the healch, reputation, and fortune of those who have not yet been corrupted, it will answer a very important and beneficial end; and to such we heartily recommend it.
Towards the close of this essay, Dr. H— has collected a variety of instances of longevity, attained by uniform temperance and fimplicity of diet, as the moft likely and effectual recommendation of the lessons which he had before inculcated.,
• The long lives (he says) of the primitive race of men were owing to the salubrity of iheir food and be moderation of their delires. Bread, milk, the fruits of the earth, dressed in a plain and simple manner, constituted the aliment of our firft parents, and their immediate descendants. The spontaneous produce tions of nature were the sole delicacies their appetites craved, and they quenched their thirft at the limpid stream. The golden age derives its splendid appellation from the innocence of its manners and the simplicity of its food. The Greek historians when describing the primitive ages of the world, relate, that the first men regaled on every mild and wholesome herb they could explore, and on such fruits as the trees spontaneously produced. - What convivial preparation does Achilles make for, the enteriainment of Phænix, Ajax, and Uljes, three of the most distinguished of the Grecian princes, whom he intended to bonour with marks of peculiar distinction? The culinary procels is thus conducted. Achilles lets on the fire the great pot, and puis three chines into it. Automedon his charioteer, holds the meat while he himself spits it-and Patroclus blows the fire. --The first and pure ages of the Roman republic exhibit to us dictators and consuls employed in the most laborious offices of agriculture. The same hand that directed the plough, regulatcd the republic and saved the commonwealth. We behold Fabricius, concerning whom the king of Epire declared, that it was eatice to turn the run from his course ihan this venerable patriot from bis principles, after having been honoured with several triumphs, eating, in a corner of his cottage, the puise he had himself raised and gathered in his garden. Hurace tells us, that Siipio and Lælius,
wbile their cabbage was boiling, used to spend the vacant hour and indulge the rallies of social mirth and humour with Lucilius the old poet. In proportion as luxury increased, the life of man was abbreviated. The seven kings of Rome reigned longer than the first twenty, emperors.
• Pythagoras, who was both the teacher and pattern of tema perance, the Author observes, lived a century. The philosopher Gorgias, who never studied the mere gratification of his appetite, attained to 107 : Hippocrates lived above 100 years. Sophocles, at go, produced one of the most elaborate compofitions of the dramatic kind that the human genius ever perfected, and lived to be near 100. The amiable Xenophon was above 90. Plató reached his 81st year. Diogenes died about go. Zeño attained his 98th year, and Cleanthes his g9th. Pindar, who begins his poems with declaring water to be the best thing in nature, lived almost through a century. But without transcribing any other instances which the Author has adduced, we shall follow him to the close of the section. Such instances of longevity are very rarely to be found in courts and cities. Courts have ever been the fepulchres of temperance and virtue ; and great cities the graves of the human spccies. In the middle stations of life, where men have lived rationally, in the humble cottage whose inhabitants are neceffitated to abstemiousness, in hermitages and monasteries, where the anchorite mortifies his desires, and imposes abstinence upon himself from religious considerations, in these sequeftered scenes and walks of human life, we are to fearch for those who reach the ultimate boundaries of this life's Mort pilgrimage.'
We cannot help remarking a strange inconsistency in this Writer, who, after producing, in a noce, p. 57, a very indelicate English quotation from Oldham, fubjoins a remark of his own, much less offensive, in Latin, out of pure modesty,- ut alicujus virginis, qua forfitan hæc legat, caftis parcerem auribus. Rose ART. XII. Lerrers containing a Plan of Education for rural Academies.
12mo. 2 s. Boards. Murray. THERE is nothing in which the interest of the public
1 and of private persons is so much concerned, as the bufiness of education: Nor is there any thing on which the effi. cacy of education so essentially depends, as a timely and judicious attention to the moral dispositions and conduct of young persons. In our opinion, they claim the first place, in order of time as well as in reference to their superior importance and utility, and ought to be blended with the whole system of edu. cation, from the earliest dawn of reason to its state of utmost maturity. We are sensible, that, in a modern theory of inftrućtion and discipline, a different opinion is advanced ; and we