which the reader may depend upon, I can add nothing better, or more to the purpose, than a passage from one of his manuscripts, concerning the religious use that may be made of Mr. Hutchinson's writings: and I am persuaded he persevered, to the day of his death, in the opinion there delivered. The passages is as follows: one, that would trouble me for five minutes | ever become a believer in the doctrine of the to answer it. Yet it does not follow, that Trinity, it would be from the Hutchinsonian people will see as we do. Where things philosophy. To such a declaration as this, have a new appearance, the world must have time; and the author who proposes them must wait with patience, and bear with every kind of opposition and defamation; the latter of which is never to be understood as an unpromising symptom; for it shows that an adversary is in distress, when he answers anything in such words, as will equally answer every thing. From the books of foreigners I learn, that attraction and repulsion are not in such estimation as they were fifty years ago. And at home, the ingenious Mr. George Adams, who has been a student and practitioner in natural philosophy for more than twenty years, has found it necessary to adopt the new agency of nature, and has made his use of it through the whole course of a large work, which may be considered as an Encyclopædia in Natural Philosophy, taking a larger circuit than has yet been attempted by any writer upon the science. Other ingenious men may in time (as I am confident they will) follow his example; till it shall be no longer thought an honor to Dr. Horne that he renounced this philosophy, but that he did not re nounce it. "Cardinal Bellarmine wrote a small treatise, entitled, De Ascensione Mentis in Deum per Scalas Rerum creatarum, which he valued more than any of his works, and read it over continually with great pleasure, as he says in the preface to it. A work of that kind may be done in a far better and more complete manner, by the key Mr. Hutchinson has given, than has ever yet been done, and the natural and spiritual world made to tally in all particulars. Such a work would be of standing use and service to the church, and be a key to nature and the SS., teaching all men to draw the intended instruction from both. For this purpose the SS. should be read over, and the texts classed under their respective heads; and in reading other books, all just applications of natural images should be extracted from them, particularly where there are any good divisions of an image into its parts and heads, as much will depend on method and regularity. For the blessing of God on such an undertaking, without which all will be in vain, the Fountain of all wisdom and Father of lights is humbly and fervently to be implored, to enlighten the understanding, and purify the heart, that it may be counted worthy, through the merits of the dear Redeemer, to understand the mysteries of the new creation shadowed by the old, and explained in the SS. of eternal truth, and be enabled to declare it to the people unadulterated with any private imaginations, to the glory of God, the edification of the church, and his own salvation." If the reader will not be displeased with me, I will tell him a secret, which he may use as a key to decypher some things not commonly understood. Between that philosophy which maintains the agency of the heavens upon the earth, and the religion revealed to us in the Bible, there is a relation which renders them both more credible. By a person with the Christian religion in his mind, this philosophy is more easily received; and if any one sees that this philosophy is true in nature, he will not long retain his objections against Christianity: but here is the difficulty; he will never begin, who resolves never to go on. But of any reasonable person, whose mind is still at liberty, let us ask, why it should be thought On the other hand, there are in this age a thing incredible, that the creation of God philosophical opinions, in which infidelity should confirm the revelation of God? By triumphs: and certain it is they have too which I would be understood to mean-that plain an affinity to the atheistical doctrines the world which we see should be a counter-of Epicurus and Democritus, if they are not part to the world of which we have heard, and in which we believe? Many in this age see the force of that great argument in favor of Christianity, which is drawn from the analogy between the kingdom of nature and the kingdom of grace, and admire it above all other things. Dr. Horne in particular, had such an opinion of it, and conceived such hopes from it, that he used to say, and did say it late in life, that if Priestley should the same thing: and therefore such an evilminded wit as Voltaire caught at them with eagerness. He foresaw how, with a little of his management, they might be turned against all religion, and lead to the abolition of all divine worship: he therefore strained every nerve to magnify and recommend them: his industry in this respect was wonderful; and we find, by fatal experience, how far it has answered his purpose. The philosophers of France have now seated themselves upon | he says by fact and reason. The Whole is the clouds, from whence they look down written with the utmost coolness of temper, with contempt upon every degree of Chris- and without once appealing to any ambiguous tian belief; considering even Newton himself an an example of the weakness of human nature for believing the Scripture! Where will this end? There is another report against the name of our good bishop, which wants explanation. The learned adversary of the amiable Bishop Hurd, and of the Rev. Mr. Curtis, of Birmingham, and the friend of Dr. Priestley, a judge of all men and of all things, took occasion, soon after the death of Bishop Horne, to give us his character of him, in a note to a book he was then publishing; in which note many things are said well, and like a scholar: but there is one thing which, though well said, is not just to the bishop's memory; who is there reported to have diffused a coloring of elegance over the wild, but not unlovely, visions of enthusiasm.* Where could the gentleman find these wild visions? In the State of the Case between Newton and Hutchinson, the author argues from the words of each, and confirms what The Socinian notion of enthusiasm being a curiosity which deserves to be known, I shall give it to the reader in this place. I have a book before me, published by a Mr. En, in the year 1772; a man, who seems no natural fool, but has made himself much worse than one through a conceit of superior Christian wisdom. He delivers it to us as a doctrine of the orthodox, that" if our belief were not attended with some difficulties to our reason, there would be no merit in our believing ;" and then adds, "such men I shall not scruple to call enthusiasts; and to argue the case with them, would be like trying to convince the poor straw-crowned monarch of Bethlehem-who is a king because he knows he is a king." This gentleman tells us his mind fairly and plainly; for which we are obliged to him. But now let us try by his rule the faith of our father Abraham. He believed in his old age, that his seed should be as the stars of heaven, from a wife that was barren; and this is the belief which was accounted to him for righteousness. Here the reason and experience of all mankind were contrary: against hope he believed in hope: here were not only difficulties to reason, but an actual impossibility to reason. The promise might have been given before, while Abraham was young; but it pleased God to defer it till he was old, when reason could not receive it; and from this circumstance only his faith was meritorious. No, says the Socinian; this man, by my rule, was an enthusiast, no more to be argued with than the monarch of Bedlam, &c. What the mind of that man can be made of, who receives the Scripture as the word of God, and denies that faith has merit in admitting what is attended with difficulties to reason, it is as hard for me to understand, as it is for him to receive the Articles of the church of England; and yet, if he has spoken of himself truly, I cannot deny the fact: and as this man is but a pattern of other Socinians, I do suppose it to be the opinion of them all, that the proper act of faith in a Christian is an act of enthu evidence. In his sermons, his sense is strong, his language sweet and clear, his devotion warm, but never inflated nor affected : and, from the editions through which they pass, it is plain the world does see, and will probably see better every day, that they are * not the discourses of a varnisher of visions. In his Commentary on the Psalms, he has followed the plan of the writers of the New Testament, and of the primitive church, in applying them as prophecies and delineations of the person of Christ and of the Christian economy. If he is judged to have betrayed any enthusiasm in so doing, it is only because he happened to write in the eighteenth century; when Christian learning, under the notion of improving it, is greatly corrupted; the fathers of the church but little known,* and less relished; and the zeal and piety of the reformation very much abated. Erasmus was just such another enthusiast in his divinity as Dr. Horne, and is frequently found to have diffused a like coloring of elegance over like interpretations of the Scripture; in which, however, he is not always either so elegant, or so successful, as the late bishop his follower: yet for this, in the days of better divinity, when faith and piety were more in fashion, Erasmus was never reputed an enthusiast. A little warmth of devotion is very excusable in a Christian writer; and we apprehend that a very strong conviction of the wisdom and excellence of Christianity is necessary to the making of a good divine -Ου δεν μετρίως κεκινημένον απτεσθαι. When a man of learning censures without justice, he opens a door for the free remarks of others upon himself. But I search not into the gentleman's writings, for any examples of severity, scurrility, adulation, perplexity of principle, smoke and smother, pedantry and bombast: let others look for such things, who take delight in finding them. For my own part, I would rather wish that my learned friend, when he is throwing his fine words about, would consider a little beforehand, how unworthy it may be found to attempt to lessen in any degree the good effect of such a character as that of Dr. Horne upon the Christian world, in its present *I was therefore pleased with a seasonable attempt to revive the reading of the Christian fathers, by the Rev. Mr. Kett, in the notes and authorities subjoined to the second edition of his very useful and learned Bampton Lectures, p. iii. where he recommends to the ecclesiastical student a selection from the writings of the Greek and Latin fathers. I could add other names and other pieces; but those he has mentioned are very sufficient. declining condition and dangerous situation; | only because they avoided evil communicaand how much more it would be for histions, and refused to be "conformed to this honor to use the eloquence he is master of, world." Voltaire had no name for the Chrisrather in promoting than in hindering its in- tian faith, but that of superstition or fanaticism. fluence. He knows too much of the world There is a very useful and judicious dissection to be ignorant, that in this age, when so many of enthusiasm, by Dr. Horne himself, the best counterfeits are abroad, when some are so I ever met with, just published in a compilawild, and others so squeamish, no wound is tion by a society for a reformation of princiso cruel upon a religious man, as the imputa-ples, which if gentlemen will condescend to tion of a wild enthusiastic fancy: a fault examine, they may be better able to distinwantonly imputed, by the vicious and the guish properly betwixt those who are enignorant, to unexceptionable persons, only thusiasts and those who are called so. because they have a little more religion than All good men are walking by the same themselves and if such persons have made way to the same end. If there are any individit their business, like Dr. Horne, to be deep uals, who by the shining of their light render in the Scripture, they will always be in the path more plain and pleasant, let us agree danger from those who are not so. Heathens to make the most we can of them, and be accused the first Christians of atheism and "followers of them, who through faith and sacrilege, because they would not worship patience inherit the promises." idols; and abused them as haters of mankind, APPENDIX. THE LAST LETTER OF THE REVEREND ROBERT DEAR JONES, tence. [Referred to p. 34.] not THIS was followed, in the month of December afterwards, by a letter from Mr. Horne, which gives a very affecting account of this good man's death. "OUR good old friend, Robertus WendelYou make it a doubt whether I am a letter buriensis, took his leave of this world about in your debt, or you in mine. This is a five weeks ago. His disorder was in the gentle rebuke for my silence; for so I must bowels, through which he has had no passage take it, conscious as I am of my own default; for ten days. But it was effected by putting and, yet excusable, if frequent returns of pain him into a warm bath, and he was brought and sickness may plead in my behalf. In back from the gates of death; at which he these circumstances I have been as it were expressed some regret, as having hoped that oblitus meorum for some months, and am his pains and sorrows were at an end. But therefore the more obliged to you for not a relapse soon carried his weather-beaten applying to me the latter part of the sen- vessel to its desired haven of rest and peace. In the month of July, had I not He died in strong faith, lively hope, and perbeen prevented by a very bad fit of the stone, fect charity, having received the eucharist I was engaged to have been at from the hands of the master of University without some hopes of seeing you : but it was College, who administered to him in extremis, not to be so they now tell me I must, and and during his whole sickness. He desired I find it necessary to keep as quiet as I can. that a little water might be mixed with the Arrived as I am at the age of man, 1 do not wine in the sacramental cup; and this was presume upon much time to come. My the only particularity. Large bundles of chief concern now is to make such an exit as papers, bound up by himself for that purpose, my friends would wish me; which, by the were burnt, according to his order. A few grace of God, and their prayers and my own, sermons were left to his nephew, who was I hope to do. The manuscript you speak of, executor. He bequeathed his gold and silver as you seem to set a value upon it more than medals to Mir. Gilpin, and some copper ones it deserves, I thought to have redeemed with to Christ-Church. It is observable, that he a fair copy; but as I am now not likely to do had kept a most exact account of his so, you may keep or destroy it as you please. from the time when he was eighteen years The heavy expense of your late removal of age. He once lent 1000l. to Dr. ****. must, I think, disable you from proceeding to which, as he took no security for it, he lost your degree so soon as you intended. If his by the doctor's death, both principal and ingrace of Canterbury considers his own bounty terest. He ordered scarfs, rings, hat-bands, as the impediment, he cannot do less than grant you a faculty from Lambeth. If I should see our Archdeacon Potter, as I hope to do in October, I shall give him a broad hint to that purpose. Wishing you health and prosperity, with my best respects to Mrs. J., I am, dear sir, Most affectionately yours, Wendelbury, Sept. 7, 1764. expenses and gloves, for the proper persons who attended his funeral. Thus we must leave the body of our friend in the dust, and his spirit in the bosom of faithful Abraham, waiting for the happy day of their re-union and glorification." The manner in which Dr. Horne treats this melancholy subject is so tender and affecting, that I shall here add another letter, which he wrote to another inti- | sometimes rising to a degree of sublimity, as mate friend, upon a like occasion. To W. S. 12th Feb., 1780. if inspired by the subject. It would be worth your while, when you have two or three hours upon your hands, to read over the two chapters, as they stand by themselves, deWe are all much affected by the melancholy tached from the civil history, and form a sort tidings communicated in your letter. They of whole on those great and much debated are indeed such as I have expected to hear points of theology. The story of the degenmany times; but, when they come, it seems erate Greeks, the foolish emperors, and proflias if one had never expected them in earnest. gate empresses, is tedious and tormenting to And yet, when the first feelings are over, we read; but the chapters on Arabia, Mahomet, cannot be concerned for the person departed, the Saracens, Caliphs, Crusades, Tartars, and but for ourselves only. Her sufferings were Turks, are very curious and informing; long and heavy, and, therefore, we cannot in though shocking to the imagination are the reality be sorry to find she is released from repeated carnage of the human race, and dethem. For many years she was in the fur- vastations of the globe, first by one set of nace, and it was more than usually heated. savages, and then by another. Melted down at length, and purged from these you add the intestine quarrels and bitter dross, she is formed anew, a vessel for the animosities between the Greeks and Latins, heavenly temple, and does not now wish to till, at the last siege of Constantinople by the have suffered less in the day of trial and pro-clared he had rather see a Turk's turban there Turks, one of the Greeks in high station debation. Let us copy her patience and resignation, which were truly exemplary, and prepare to follow in God's good time. Having paid the tribute of grief that is due, let us return, with fresh vigor, to the duties of life, and prepare to answer those calls, which our faith and our country, our church and our king, will shortly, I think, make upon us all. ANOTHER LETTER TO THE SAME, ON ANOTHER SUEJECT. To W. S. 2d July, 1788. IN reading Gibbon, I was astonished to meet with so much gross and vulgar obscenity, from the pen of a refined and elegant historian and philosopher; and had thoughts of stringing the passages together, and presenting them to the public. I did not much like the dirty work, and am therefore glad to be prevented by some one, who has done it with great gravity, in the Gentleman's Magazine for June, under the style of "Selection from Mr. Gibbon's learned and entertaining notes," &c. Who the late prelate was, that used to talk bawdry in Greek, I know not, but think it must have been **** *; for they do not always go together. In the xlviith chapter (the last of the fourth volume) Gibbon has displayed all his skill to expose church-polemics and churchmen, on the subject of the incarnation, and the different opinions and councils holden concerning it. He has taken great pains to investigate and state all the niceties and minutiae of the dispute (as indeed he had done before in the case of the Logos and the Trinity,) and sets off as if most seriously interested in the cause; his style more flowing than usual, and When to than a Cardinal's cap-one really shuts the book, almost ready, with Charlotte Smith, to write an ode to Despair. As to Lindsey, as a writer, he is a poor creeping soul. I think I shall put down some strictures; but the worst is, one shall be involved by degrees in so many different controversies nature and degree of inspiration, doctrine of satisfaction, our own establishment, subscription to articles, &c., liturgy, episcopacy, &c., (for they are all lugged in) —and now, besides the case of the demoniacs, the existence of any devil or Satan at all, which Lindsey denies. Another difficulty is that of obviating the sayings and examples of many latitudinarian protestants thrown in our teeth, men otherwise of great note, and universally almost esteemed-some of our own church, that were or are bishops, who have wished for a change of forms, &c. But, however, the bold strokes of Priestley, Lindsey, &c., will let them see every day, more and more, the danger of innovation, and cure them, perhaps, of their disorder. COPY OF MRS. SALMON'S LETTER TO HER SIS- |