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the gods, or a tailor's bill a catalogue of constellations. . But the celebrated Chandler, adopting the approved practice in certain hospitals treating disorders of this class, lashed the age into their senses. The like spirit again shewed itself among the Hutchinsonians, but died almost a natural death. Pere Hardouin’s scepticism about the ancient poets, Lauder's crotchets about Milton, were symptoms of a sister disease. Then came a Mons. Gebelin, contending that “Romulus and Remus were mere allegorical personages, representatives of the sun, and worshipped as such.” Having asserted this in the first chapter, he proceeds to say in the second, “nous avous vu dans le chapitre précèdent que Romulus étoit le soleil; que tout le prouvoit.” And the proof is this— “le nom de son mêre, celui de son père, son frère, la mort de son frère, son propre nom.” There is another morsel of reasoning of this Mons. Gebelin, whom we verily believe to be the type of Sir William, so precious that we cannot refuse it to our readers. “ Quirinus (nom de Romulus), la traduction literale de Melcarthe, que portoit Hercule chez les Tyriens, est une autre preuve qu'on regardoit Romulus comme le soleil.” Still more raving, if possible, than the Count Gebelin, appeared Mons. Volney, with his “Medilation of the Revolutions of Empires.” The sum and substance of this notable work is predicated in the following sentence: “We acknowledge, in one word, that all the theological doctrines, on the origin of the world, on the nature of God, on the revelation of his laws, and the appearance of his person, are nothing more than mere recitals of astronomical facts, and figurative and emblematical representations du jeu des constellations *.” With this proposition he endeavours to reconcile the systems of Moses, Zoroaster, Confucius, Brama, and

* We do not translate these last words,

from a real inability to give then any meaning compatible with common sense,

Christ; of which last he declares, that “it consists in the allegorical worship of the sun under the cabalistical names of Chrisen, or Yesus, or Jesus.” In the tail of this literary comet followed a M. Dupuis, who, in a work, entitled “Origine de tous les Cultes,” reiterated most of the positions of Volney, and endeavoured to prop them up by a few more radicals and derivatives. Last of all, in this progression of illuminées, appears Sir William Drummond, who, smit with the same malady, re-asserts most of the absurdities of Volney, borrows most of the proofs of Dupuis, and adds to the follies of his predecessors, that of assuming to himself the discredit of much of this nonsense as his own, which, in fact, belongs to them. Far from washing his hands of his own crimes against orthodoxy and common sense, he appropriates theirs; calls his copy an original; and displays this sort of purloined goosequill plumage as the proper produce of his own back. After this short sketch, we shall leave these knights-errant to settle the point of honour between them, and to enjoy that cabalistic precedency which no one else will be found to contest with them. Without detaining our readers any longer upon these “deliramenta doctrinae,” we shall proceed to add a few practical considerations suggested by this work. In the first place, we cannot avoid

pointing out, from the case before

us, especially to our younger readers, the extravagancies into which those are hurried who depart from the plain good old way of religion marked out by God himself. and trod by the wise and devout of every age. Sir William Drummond is, though not a first-rate scholar, a man of a glowing imagination, of extensive reading, and of singular ingenuity in bringing his knowledge to bear upon any point in question. Perhaps few writers of a metaphysical cast have presented such illuminated manuscripts to the public. All his entries upon the world of letters are in the shape of ovations; and he drags at the wheel of his car the spoils of many books, and languages, and people, But, having once determined to forsake the beaten path, and to “drive the chariot of the sun,” behold the consequences of his temerity. . We have no hesitation in saying, that a greater mass of profound nonsense has seldom or never, in one volume, burdened the presses of our country. Whence, then, is this, but that the Great Author of the Bible is resolved it shall not be traduced with impunity It is, that as God (however Sir William has condemned the passage) “ hardened the heart” of the refractory monarch of Egypt, be blinds the eyes of those monarchs in literature who oppose their wisdom to his own. It is, that he suffers those who “profess to be” eminently “wise,” “to become” eminently “foolish.” It is because God abandons the proud to the obliquities of their mind, and pumishes their resistance to His word by permitting them to talk their own nonsense. If any of our young friends should ever for a moment be tempted to forsake the cloud of witnesses by whom they are surrounded, and to soar upon wings of wax into the regions of original interpretation, let him see inscribed upon a pillar, at the gate of that region, the name of the Right Hon. Sir William Drummond; inscribed, like the names on the stones in the Alps, to warn the traveller by the fate of those who perished upon the same spot. John Zisca's skin was made into a drum, and continued to terrify his old enemies: and Sir William Drummond, we doubt not, will continue (if his name survive himself) to alarm the rash of all ages, and will light up a perpetual beacon on the fatal rock of scriptural innovation. But Sir William must allow us next to say a word to himself. He arrogates to himself the rank of a philosopher. Now, does he remem

ber any philosopher, really entitled to be “so called,” who thought that a state could subsist without religion Does he not know that Socrates deemed it necessary to uphold the popular superstition, though he had no faith in it? That Solon, and Lycurgus, and Numa, all felt it essential, even by fraud, to invest their laws with the sanctity of religion ? That Livy attributed the triumphs of Rome to her reverence for an oath 2 That Machiavel, in his interpretation of Livy, confirms this judgment by his own That numerous individuals, distinguished at once for moral virtue and profound learning, have rejoiced to cast their spoils at the foot of the Cross—to build up, out of the materials of their chosen science, an altar to Jehovah,-and to exclaim, in the glowing language of the volume so dishonoured by Sir William, “ righteousness exalteth a nation; yea, happy is the people who have the Lord for their God 2" And, knowing all this, does this bold apostate from philosophy, as well as faith, never ask himself what he is doing? Does he never fear, lest the hand should wither that he thus stretches out against the altar of his country Does he never tremble at the idea of a whole world, should they believe in him, staking their souls, their eternal existence, upon the dictum of an almost solitar

teacher ? Would he allow us to address him, we should say—Sir William, you are too well acquainted with the errors of others, not to have ground for suspicion that you yourself may be wrong: and if you should be wrong, what flood-gates of misery are you endeavouring to open upon your country How are you, in that case, also calling down the denunciations of the Almighty on your own head . How are you kindling a spark which may involve an universe, and that through all eternity, in its dreadful blaze But do you say, “What I believe I must speak "Then what becomes of your homesty You are a privy-counsellor; a manwho,besides being pledged on oath, to support the religion of your country; to carry no counsel to the throne which will not establish the constitution in church and state, in the form delivered to us by our ancestors; must have solemnly attested his sincerity, by partaking of the symbols of the body and blood of Christ. Now, cast your eyes, where we should be glad to know no one else would cast them, upon the pages of your book. See in it an open and scurrilous attack upon the faith of your country; an invasion of all our religious hopes and joys; a prostitution of the sacred vessels of our temple to the puroses of your indecent merriment. }. this the conduct we should expect even from a man of truth? You think the world can do without religion. Is such conduct as this any proof of it 2 Is such honour a fair barter for religious integrity; and such a casuist a good substitute for a Christian There are two men, who, even in your own department of science, demand your homage, Sir William Jones and Jacob Bryant. The testimony of the one to the Bible has been already produced, and you must be acquainted with that of the other. You know that his Ancient Mythology was one vast monument to the truth of religion; that he ever approached the Scriptures like a man coming into the presence of God ; and that the writer of his epitaph deemed it the discriminating feature of his writings, that they were “ Exquisitae quaedam et reconditae, quas non mimore studio quam acumine, ad illustrandam SS. veritatem adhibuit.” These stars, alas! are set, and we regret to say, that, amidst the crowded galaxy of their successors in this particular sphere, few are found to shed the same sacred light and heat on the temples of our country. Finally, we wish to observe to those who, awed by the charges of credulity so prodigally launched forth by the sceptical writers at the head Christ. Onskry. No. 127.

of the orthodox, begin to be “ashamed of Christ and him crucified”— that there is nothing, even in the extravagancies of Christian enthusiasm, which approaches the credulity of Sir W. Drummond, or of any deluded creature who believes a page of his book. Hear his creed put into plain English:—“I believe that a plain history is an allegory ; that the Jews, who exist to this moment, never existed ; that all the writers who mention them are liars; that all the monuments existing of this fabulous people, exist but in idea; that writings penned long before the real reform of the calendar, were an allegorical history of it; that a book in every page condemning idolatrous worship, was a treatise upon it; that thousands living in the very age when (I pretend), these books were written, lived and died to defend a false meaning of them.” Such is the nature of this sceptic's credulity. But is he never incredulous * Indeed he is: and let us see what credit his general incredulity lends to his religious scepticism. His negative creed may be conceived to run thus:-" I do not believe that my own body, or any other body, or any other mind, or my own mind, at any but this precise moment : or my pen, or my ink, or God, or the universe, or any thing in the heavens above, or the earth beneath, or in the water under the earth, exists.” Shall we wonder, then, if he adds yet one more article to his creed “I do not believe in the authenticity of the Jewish Scriptures.” We cannot conclude without returning our thanks to Mr. D'Oyly for his successful refutation of this scandalous production. It is, we believe, his first offering to the public since the dignity of “Christian Advocate to the University of Cambridge" was conferred upon him. We trust, that, in virtue of his high commission, he will persist, under God, in the good work he has begun * he will feel his duties to q

extend beyond the defence of the outworks of the temple; and that he will not only guard its walls, but also watch over the fires on its altar. It will little benefit us, that the walls stand, if the lamps are gone out; that the priest remains, if the ark is departed; that the pillars are unshaken, if the glory of the Lord shine no longer upon them. It has always deeply affected us, when we have been obliged to draw the sword against any of his predecessors. It is, thank God, now in its sheath; and we shall never unsheath it, un

less the Christian Advocate, which we have no reason to anticipate, should betray the cause he is now pledged to defend. How much rather should we fight under his shield, and sharpen our puny arrows at his forge; march with him under the standard of the Cross; conquer with him and every true soldier of Christ; and, at length, through Divine mercy, sit down with all the company of the saints and martyrs of Christianity, at the right hand of the throne of God. - . .

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GREAT BRITAIN.

In the press:–The Life and Administration of Cardinal Wolsey, by J. Galt;-A volume of Village Sermons, by the Rev. T. Kidd;— A translation of Michaelis's celebrated work on the Mosaic Laws, by the Rev. A. Smith ; —foules, to enable Teachers to remove Defects of Utterance, and to train young Persons to a distinct Pronunciation, by Mr. B. H. Smart.

The Journal of Mr. Mungo Park, from the commencement of his last expedition, to 1he time of his quitting Sansanding to prosecute discoveries on the Niger; together with the Journal of Isaac, an African, who was sent to procure intelligence of this traveller's fate; will be published under the direction of the African Institution, for the benefit of the relatives of Mr. Park.

The Rev. J. W. Cunningham, vicar of Harrow, is preparing for the press, An Examination of the Thoughts of Dr. Maltby on the Circulation of the Scriptures.

The first five parts of the Rev. H. Frey's Hebrew Bible have been published. The work will be comprised in twelve parts, each 5s, 3d, on common, or 7s.6d. on royal paper.

The next part will complete the first volume. The second volume will be accompanied with a Lexicon, containing all the roots in the Hebrew and Chaldaic languages, with a Latin and English translation, and will be delivered gratis to all subscribers who may subscribe before January 1813. Mr. Frey has also in the press, his Hebrew and English Grammar; and a Dictionary in two parts, the first containing all the primitives and derivatives in the Hebrew and Chaldaic languages, with a Latin and English translation; the second, the principal words in Latin and English, with a Hebrew translation.

By a return made to the House of Commons, it appears that the following sums have been raised for the service of the United Kingdom, for the following years, ending the 5th of January in each year; viz.: 1802, 78,441,000l.; 1803, 73,546,000l. ; 1804, 58,500,000l.; 1803, 68,893,000l.; 1806, 84,823,000l.; 1807, 84,226,000l.; 1808, 88,895,000l.; 1809, 94,747,000l.; 1810, 97,203,000l. ; 1811, 99,109,000l. i 1812, 105,718,000l.

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Sermon preached at the New Chapel, Lynn. By Thomas Finch. 2s. A Sermon on Fickleness in Religion. By liev. John Liefchild. 1s. 6d. The Design of God in blessing us; a Sermost preached at Salter's Hall. By John Styles. 8vo. 2s. 6d. Sermons on various Subjects, and Letters to an Undergraduate at the University. By the late Rev. Willian Alphonsus Gunn. To which are prefixed, Memoirs of his Life, by Isaac Saunders, A.M. 8vo. 10s. 6d. Essay on the Misrepresentations, Ignorance, and Plagiarisin, of certain Infidel Writers. 2s. 6d. Sermons at Leicester, February 5, 1812. The Duty of National Thanksgiving. By the Rev. J. Berry. 1s. Essay on the Authenticity of the New Testament. By the Rev. I. &: 8vo. 4s. A Sermon, preached in St. Andrew's Church, Edinburgh, February 21, 1812. By the Rev. S. Welwood. 2s. 6d. The Fathers, Reformers, and Public Formularies of the Church of Eligland, in Harmony with Calvin, and against the Bishop of Lincoln. 8vo. 6s. A Father's Reasons for being a Christian. 8vo. 10s. 6d. Discourses delivered at the Bampton Lecture, at St. Mary's, Oxford, 1812. By the Rev. I. Brant, 8vo. A devout Meditation on the Death of Friends. 3d. Sermons on important Subjects. Rev. O. Manning, 2 vols. 8vo. 16s. Devotional Family Bible, containing the Old and New Testaments, with Notes and Illustrations. By the Rev. S. Fawcett. 2 vols. 4:o. 51.5s, royal 81.8s. A Method of Sclf-Examination under the Ten Commandments. 1s. 6d.

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