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however, Janus carries too far, has its principle in nature. We are fo confcious that Sloth degrades our being, that we cannot help looking on those we fufpect of that vice with contempt, and glory ing in an active life. To this involuntary difpofition of our mind we muft afcribe the fcorn and rebuke that poverty meets with, when equity and charity come not to her help; when infenfibility is left in full power to judge, and to call that idleness which is very often only

misfortune.'

On the whole, we may recommend thefe Dialogues, as being, what they are exprefsly called, truly moral and entertaining.

A Theological Survey of the Human Understanding. Intended as an Antidote against Modern Deifm. 8vo. 5s. Hodfon, Salisbury; Wallis and Stonehoufe, London.

To this furvey is prefixed the following Proem, fetting forth its general defign, and the manner in which that defign is executed.

PROE M.

"The doctrine of divine grace communicated to the mind of man, by the Almighty, being rejected of those who difbelieve written revelation; it is the defign of this piece, è contrà, to investigate and defend fuch doctrine, on certain known principles of reafon; to di- veft it of every wild enthufiaftic inference; and to delineate the religion of reafon and nature (including grase,) in a method as nearly fynthetical as poflible, and on a plan entirely new; the whole being interfperfed with various reflections. Many paflages are drawn from fcripture, as concurrent: the fe are thrown into large parenthelifes, after the manner of Scholia; the lines of which, each, at its beginning, is pointed with an afterisk, to the intent that the reader from time to time may perceive by his eye, when he is reading the main argument; and when only a comment. It is intended likewife, that the fyllogifms, which the reader will find in this piece, fhall quadrate, in point of utility and clearness, with the algebraic equations of ma thematicians.

From this promife of peculiar precifion, the reader will of courfe expect much cafuiftical nicety in the course of the work. Indeed, the writer does not want dexterity in the artificial method of plitting the hair-breadth differences of theological controverfy. He appears, however, to be a little wanting in that natural fimplicity of argument, which leads the philofopher back to the genuine first principles of human knowledge. The fubjects treated of, are, neverthelefs, on the whole, as.curious in themselves as they are curiously handled; although we do not deem the writer's arguments fo convincing and conclufive as they are ingenious and fingular.

The

The work is divided into four chapters, under the following heads: the firft on Nature and Interpofitions.-Second, on Divine Love.-Third, on the true Foundation of Theology.Fourth, on Human Nature. To which is added, what the author calls, a Pfychological Stricture.-Referring the logical and theological reader to the work itself, for the particulars of what is advanced in the three first chapters, we shall give a specimen of the author's force and mode of ratiocination from the fourth chapter on human nature; being perfuaded that, with respect to readers in general at leaft, the poet is in the right, who says

The proper ftudy of mankind is man"

To the right understanding of even this chapter, however, it is previously neceffary to mention the general defign of the preceding; which is briefly fummed up at the end of the third, in the following corollary.

COROLLARY III.

Seeing the generality of mankind, have ever affented to the doctrine of the exiftence of a God, and the immortality of the foul, in a manner much stronger than could be expected, were they guided principally by oral or written tradition; by hope or fear; by ratiocina tion; or even by all thefe conjointly; they are therefore influenced thus to affent, by a fpiritual fenfation, organ, or medium in the mind; adapted to the perception of thofe celeftial objects; in like manner, as is the eye to colours, and the ear to founds. And it appears, finally, that this divine energy in the human understanding, is, THE TRUE FOUNDATION OF THEOLOGY."

It is this "divine energy, fpiritual fenfation, organ or medium in the mind," which our author denominates a fupernatural fomething in man, which anfwers the end of what fome other writers ftile the efficacy of divine grace.-As to the natural part of man, he makes it out to be fomething infernatural indeed. But it is impoffible to do this writer juftice in any other words than his own.

"In my last chapter, I fully demonftrated a divine principle in the mind of man: but, alas! in adjusting the queftion above recited, a fcene of another kind will open to our view; nothing lefs, than the corruption of the world; the depravation of human nature; and the eviction of an evil principle in the mind likewife; at perpetual strife with the good, for the empire of the human understanding: the difcuffion of thefe articles being inevitably blended with my principal fubject; I fhall, therefore, fpeak of them, as occafion offers. And First;

"§. 2. e. The corruption of the world, is fo evident, that it scarcely VOL. V.

needs

needs a defcription. The ancient heathen were fo fenfible of the depravity of human nature, that their poets, under the fiction of the golden, the filver, the brazen, and the iron ages, have pointed out, in the most beautiful language, the gradual lapfe of the aborigines of mankind, from a life of perfect innocence and felicity, into a flate of wickednefs and mifery. Indeed, we fee, from difmal experience, that the greater part of mankind, are fo far from being good and vir tuous, that they don't fo much as defire or intend to be fo,

If we take a furvey of wild and barbarous nations; the black eft vices offend our eyes: revenge, there, with all its cruel arts, triumphant reigns; accompanied with fraud and violence of every kind, continually to roufe it and liberty, the birth-right of every mortal! is wrefted from whole empires at once, for ages together,

"But we need not travel to diftant climes, in queft of human depravity; there is abundant evidence of it nearer home, in civilized nations; and nearer fill, reader; even in thine own breast.—And yet as wicked as the actions of mankind are; it is probably but a fmall portion of what might be expected, were the refraint of the magif trate's fword removed; which, like a dam, prevents a mighty inundation of iniquity from overflowing the world.

"But would we know human nature without restraint? we must vifit the palaces of arbitrary princes, and lawless grandees: generally, of all men living, the most abandoned.-Nera, and certain other Roman Emperors, I pafs over in filence, as being well known: but fhall, however, inftance Muley Abdollah, late Emperor of Morocca, with his father Muley Ifmael, the preceding Emperor; both of whom, from mere wantonnefs, flew thousands of their fubjects, with their own hands; and feem in all their actions, to have fubftituted him for reafon.-Nor shall I omit the Popes of Rome; who, glutted with the blood of millions, and fill thirsting after more; have nevertheless the affurance to call themfelves the Vicars of that meek and lowly perfonage, who, fo far from fpilling the blood of others, shed his own; for the advantage and exaltation even of his enemies.Thefe, reader, are but a few inftances amongst a multitude; if we may credit hiftory.

From this brief but difmal draught of human nature, 'tis eafy_to be perceived where the evil lies: namely; in the heart of man. For in vain would temptation folicit us from without, were there no trai tor within. And yet, we are not to fuppofe, that 'tis merely the intellc&t that is thus treacherous to us; but fome evil principle connected with it for, if it were the intellect merely of itfelt, the poifon would be effential to it; which is not the cafe; feeing the mind may, with the utmost eafe, be confidered as exifting apart from it. In its relation, therefore, to the intellect, it is a mode of the inherent kind; and being of itself fubjected to other mades, is a fpiritual fubftance:thus vitality and all the vicious tempers with which it is curt, are the attributes of it."

Of this writer's manner of applying fcripture to his philofophy, we fhall give an inftance in the following parenthesis. * PARENTHESIS.

"PARENTHESIS I.

"*Our Lord afferts, that (1) from within, out of the heart of men, proceed evil thoughts, adulteries, fornications, murders, thefts, covetoufnefs, wickednefs, deceit, lafcivioufnefs, an evil eye, blafphemy, pride, foolishness; all thefe evil things (faith the Saviour of mankind) come from within, and defile the man. The Apoftle Paul denominates it (m) another law in his members, warring against the 1w of bis mind. And plainly implies that it is a (fpiritual) fubitance, by calling it (n) the body of death: (e) fo then, adds the Apoffle, with the mind I myfelf ferve the law of God; but with the flesh, the law of fin. And in his (p) epistle to the Ephefians, be calls it the Old Man which is corrupt according to the deceitful * lafts; thereby implying again that it is a fubftance; or why would he metonymically call it "Man?" The like may be obferved of the in*ternal principle of divine grace, (in Chriftians at least ;) which in the * fame epistle and (2) chapter be denominates the New Man."

*

(To be continued.)

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A Paraphrafe and Notes, on the Epifle of St. Paul to the Galatians
and Ephefians: With Doctrinal and Practical Obfervations.
Together with a Critical and Practical Commentary on the two
Epiftles of St. Paul to the Theffalonians. By the late Learned
Samuel Chandler, D. D. Published from the Author's MS. by
Nathaniel White. 4to. 12s. Dilly.

The character and abilities of the late Dr. Chandler are fo
well known, that it would be fuperfluous to expatiate on them,
in recommendation of the work before us. Let it fuffice to
fay, therefore, that it appears, as well from the internal evi-
dence which the work bears in itself, as from the affurances
given by the Editor in the preface, that it is the genuine pro-
duction of the learned writer to whom it is attributed. As a
fpecimen of his paraphrafe, noets, and obfervations, we fhall give
thofe on the first fix verfes of the third chapter of the Galatians.
"The apostle having, by a great variety of arguments, vindica-
ted his own
apoftleship and doctrine, and given the Galatians a
hort but clear account, of the method of jullification; now comes
to reafon with them more directly on this important article, and
to fet before them the folly of departing from the fimplicity of the
Christian faith, and fubmitting to the bondage of the Jewish law
for juftification.

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TEXT. CHA P. III.

10 foolish Galatians, whohath bewitched you, that you should not obey the truth, before whofe eyes Jefus Chrift hath been evidently fet forth, crucified among you?

2 This only would I learn of you: Received ye the Spirit by the works of the law, or by the hearing of faith?

PARAPHRASE.

"Q foolish and fenfelefs Galatians, what impoftor by his arts and fubtleties hath fo bewitched you, that inftead of obeying the truth of the gofpel doctrine, ye fhould have recourfe to the law of Mofes for juftification? Efpecially fince the doctrine of Christ crucified hath been reprefented to you in the plainelt and clearest manner.

Answer me as to this fingle article ; Did you receive the Spirit in his extraordinary gifts, by your conformity to the law of Mofes, or by hearing and obeying the golpel doctrine?

3. Are Ver. 1. Avonto. Foolish Galatians. The original word properly fignifies perfons void of confideration and understanding: And it is with great juftice here applied to the Galatians, fince there could not be a greater inftance and argument of want of thought and reflection, than for perfons in their circumftances to forfake the doctrine of the apostles, and the purity of the Chriftian faith, and to fuffer themfelves to be led away by falfe feducers; to place their dependance on the unprofitable rites of the Jewish law for justification, and being conftituted the members of the church of God.

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Tis pas eBaonave. Who bath bewitched you.] Baonaww, fignifes in the belt writers to envy. φθονερες οντας, καὶ τοις αφίξεις BasnawelD προαιρέμενος, is the character of the Athenians, E. V. H. l. ii. c. 13. and thus it may fignify here; who hath fo envied you, or looked with fo evil an eye on you, as to turn you away from the truth? but as the word properly fignifies to corrupt and deceive the eyes, and is frequently transferrd to the mind, to denote the deception of it by evil arts; our tranflation feems to be juft and proper. What impoftor hath fo bewitched you, as to perfuade you to exchange the purity of the gofpel for Jewish rites? For tus is the meaning of not obeying the truth, i. e. deferting the apoftle's doctrine of juftification by faith, and expecting it from the law of Mofes.

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Before whofe eyes Chrift hath been evidently fet forth, crucified amongst you.] If this rendering fhould be judged beft, the meaning is, that the death of Carit had been as clearly and plainly reprefented to them, in its certainty and effects, as if they had actually feen him crucified with their eyes; but the original will bear another tranflation, which I prefer; thus, before whole eyes Chrift crucified hath been evidently fet forth amongst you,' i.e. plainly and cleared preached amongst you. The expreffion, zal daλues, before whofe eyes, is ufed metaphorically by the bett writers, to denote the clear difcovery and perception of any thing. Thus v oparois EPO TO. diner, malum quafijam præfens videbat, Al. iii. 26. And thus Chrift crucified was evidently fet forth before the Galatians eyes; clearly repreferted to their minds, as though they had feen it, by the preaching of the apostle Paul; having thus rebuked them, he proceeds to argue with them.. Ver. 2. By the Spirit, the apoftle here means, not what divines call the crdinary affiitances of the Spirit, but thofe extraordinary gifts of God, which were frequently beftowed on the first converts, to affure them of their juftification, and being conftituted the children of God; which gifts are exprefly called the Spirit or the Holy Ghoft. Thus when Peter preached to Cornemus, the Holy Ghoft fell on those who heard him," Acts x. 44. for it is added, "they spoke with tongues, and magnified God," ver. 46. Thus qat E4 hofus, "The Holy Ghoft came on the difciples, and they spoke with

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