degrees in fucceeding ages, and that as we depart from the earlier æras, the more deeply we are immerfed in fuperftitious rites. The twelfth period reaches from the death of Theodofius to the death of Honorius, and it is in many refpects of importance. The new emperors preserved the faith of Theodofius, and the obedient people followed their example; for we are expressly told that the number of Arians and Eunomians decreased. This was the age of Chryfoftom, one of the most diftinguished of the Greek fathers; and Dr. Priestley gives a long and accurate account of him. His history is one of the most important traits of this period. The Heathens feemed anxiously to wish for another Julian, and were turbulent, or too obviously impatient the Novatians were still numerous; the Donatifts continued with little diminution; and in Africa, when Gildon revolted and fupported them, their violence broke out in infurrections and perfecutions. In the reign of Honorius, the Pelagian controverfy became important; we cannot fay, 'took its rife,' for many of the fubjects had been before agitated. From this controverfy the doctrines of original fin, predeftination, fupernatural grace, and atonement, were more firmly established: the account of the oppofition of Austin, the great luminary of the Weft, and the evolution of fome of these opinions, till they affumed a more perfect form, are shortly detailed. Among the writers of this æta we may particularly notice Chryfoftom and Auftin, juft mentioned, Jerom, Paulinus, and Synefius. The last period extends to the fall of the western empire. The Neftorian controverfy at this time began to engage general attention; and the modification of the opinions of Neftorius, by Eutyches, occafioned much disturbance and numerous councils. When it was acknowledged that there were in Chrift two natures, it was not determined that they conftituted only one perfon: they might continue distinct, and fuch Neftorius thought them to be. Eutyches, though he allowed the two natures not to be distinct, but to constitute one perfon, contended that there was a time when the divine nature was added, and consequently a period when Chrift was only a human creature. The first difpute was fettled by the council of Ephefus, and the hypoftatical union confirmed, after much contention; but the Neforian doctrine still continues to prevail in the East. The Eutychian controverfy was decided in the council of Chalcedon, in favour of the antagonists of Eutyches, and Chrift was pronounced to have been of one perfon from his first conception. These councils furnish, as ufual, numerous inftances of oppreffion, parality, and the influence of the opinion of the reigning emperor: it it was impoffible that any one could for a moment fuppofe their decifions dictated by inspiration, and we therefore think, with Dr. Priestley, that the firft fuggeftion of this kind arose from the enthusiastic ideas of a fecluded monk, Simon Stylites. Various contentions followed the council of Chalcedon, in different parts: they feem, however, to be the frantic efforts of a mob, or the infidious attempts of interested ecclefiaftics. Little of importance, either in a civil or religious view, occurs till the fall of the western empire, the conquest of Rome by a bold enterprifing race, who deferved to reign over the effeminate inhabitants of Italy. In this period, the first steps of the fee of Rome towards the ecclefiaftical dominion, which fhe afterwards affumed, are obfervable; and they are owing to the judgment, the intrepidity, and addrefs of Leo, furnamed the Great. The other writers are Cyril, the great opposer of Neftorius; Theodoret, the hiftorian; Caffian, the legiflator of the monasteries, and the antagonist also of Neftorius; Socrates and Sozomen, ecclefiaftical hiftorians of diligence and fidelity. Tables of the fucceffion of Roman emperors and bishops are fubjoined. As we have stepped fo closely in the traces of our historian, we have had occafion to point out his merits and his faults. He aims not at great originality, and perhaps it was useless to follow him fo closely. As we began, however, with fufpicion, it was not easy to diveft ourselves of it, or to perceive and be able to point out the force of his infinuations, without the collateral paffages, fo far as related to the chief object, which feems to have been to show, that Unitarianifm was the firft great doctrine of the apostles; and that the fucceeding ages added only fuperftitious rites, and fpeculative, myfterious errors. We have no hesitation in saying, that Dr. Priestley has failed. As the author of an ecclefiaftical hiftory, he is plain, intelligible, and accurate; fo far as the principal bias admits, we think he poffeffes great merit. This praife we can chearfully allow, and we think future ages will not grant him more. Sermons, by Hugh Blair, D. D. F. R. S. Edin. Vol. III. The fecond Edition. 8vo. 6s. Boards. Cadell. THE very extenfive and deferved reputation of Dr. Blair's former Sermons must render the publication of a third. volume a dangerous experiment and an arduous tafk. No little anxiety must have been felt, that this volume fhould not be inferior to thofe which had preceded it; and the public, who had once admired, might be wearied with the repetition, and refuse that applaufe to another volume of equal, and even fuperior me LI 2 rit, rit, which they had fo liberally beftowed on the former attempts. On the other hand, the author's literary character was fecured: it might be confidered, that his path was ftrewed with laurels, which it was only neceffary to pick up; applaufes were ready, which it was only required of him to come forward that he might receive. In thefe firft moments it is not easy to say which representation is most correct: we can add, from the matureft confideration, that the merit of this volume appears to us at leaft not inferior to that of our author's former volumes. In our former reviews of Dr. Blair's Sermons, Vol. XLIV. p. 100, and Vol. XLIX. p. 275, we have pointed out not only the peculiar merits of a good fermon, but examined Dr. Blair's difcourfes by the ftandard. When weighed in this balance they were not found wanting. At the fame time, as indifcriminate praise is partial flattery, or infult in disguise, we pointed out fome of our author's inaccuracies of language, a little confufion in his metaphors, and a few paffages in which we thought the fentiments not fo juft as in the other parts. The language of the Sermons, however, was in general more correct than that of the lectures, in which impartiality obliged us to point out feveral inelegancies, when they came under our notice in the LVIth volume of our Journal. The Sermons before us are not perhaps fo accurate in all these refpects as they ought to have been; but we have enlarged fufficiently on verbal errors: we shall now chiefly attend to the fubjects of thefe mifcellaneous dif courfes in their order. The firft Sermon is an excellent one, on the true honour of man.' Exalt her and fhe fhall promote thee; fhe fhall bring thee to honour.' True wisdom, the wisdom that cometh from above, in other words, religion or virtue, are the only fources of honour. Our author first defines true religion in the proper fpirit of the gospel, and then points out the true honour connected with it, as diftinct from that honour attached to rank, riches, or abilities, when not combined with the wisdom that cometh from above. If it had been confiftent with propriety to have introduced the lines of our great dramatic poet, they would have beautifully illuftrated our author's doctrine: My May of life Is fallen into the fear, the yellow leaf, I must not look to have; but in their stead, Our author, in his defcription of the truly honourable man, zells us we must look to the mind and the foul.' 7 • A mind A mind fuperior to fear, to selfish intereft and corruption, a mind governed by the principles of uniform rectitude and integrity, the fame in profperity and adverfity, which no tribe can feduce or terror overawe, neither by pleasure melted into effeminacy, nor by diftrefs funk into dejection; fuch is the mind which forms the diftinction and eminence of man.-One, who in no fituation of life is either afhamed or afraid of difcharging his duty, and acting his proper part with firmness and conftancy; true to the God whom he worships, and true to the faith in which he profeffes to believe; full of affection to his brethren of mankind, faithful to his friends, generous to his enemies, warm with compaffion to the unfortunate, felf-denying to little private interefts and pleafures, but zealous for public interefts and happinefs, magnanimous without being proud, humble without being mean, just without being harsh, fimple in his manners, but manly in his feelings, on whofe word you can entirely rely, whofe countenance never deceives you, whofe profeffions of kindness are the effufions of his heart; one, in fine, whom independent of any views of advantage, you would chufe for a fuperior, could truft in as a friend, and could love as a brother. This is the man, whom in your heart, above all others, you do, you must honour.' The univerfal confent of mankind, he adds, is a fufficient proof of the truth of thefe views, and this diftinction. Refpect, efteem, and admiration, are the conftant attendants of a character of this kind. Dr. Blair çoncludes by obferving, that this is honour not only in the fight of man but of God, and by showing that the union of religion and virtue alone constitutes what is truly honourable and praise-worthy. The fecond Sermon is on fenfibility, from Romans xii. 15. Rejoice with them that do rejoice, and weep with them that weep.' Senfibility is become, from the inundation of novels, a word almost ridiculous; but though it has been at times a veil calculated to cover a selfish and obdurate heart, though it has been the cloak of every kind of iniquity, yet it is, under proper regulations, one of the moft generous and ufeful propenfities in our nature, calculated, as Dr. Blair juftly observes, to counteract that selfish spirit undoubtedly implanted in us, for the purposes of felf-prefervation. It is one of thofe lively feelings of a well regulated mind which forms one of the fureft tefts of true religion, and raises man above the favage insensible state in which he appears on his first formation. Children have little fenfibility, for the heart expands only in confequence of cultivation, instruction, and reflection. The Chriftian religion, in its precepts of benevolence, implies fenfibility, for we cannot, from proper views, relieve diftreffes till we feel them; till we realife that admirable fentiment of Terence, perhaps of Menan 113 der, der, homo fum, nihil humani a me alienum puto. The objections to this acquifition, as it entails on us pain from crimes or misfortunes, not our own, are next adverted to; and the author enlarges with great propriety on that interefting fenfation, connected with fenfibility, and the duties which it excites. The cultivation of this conftitution of mind is recommended from the effects which it has produced in the more refined periods of focial intercourfe; and he inforces as the necessary adjuncts, justice, temperance, and fortitude; as its proper fupport, genuine and pure piety. The Sermon, on the improvement of time, is a fupplement to one in a former volume. It teaches the best kind of experimental knowledge, that which is drawn from our own conduct, from the circumstances and objects which afford the most heartfelt fatisfaction in the reflection. From thefe, and other confiderations, our author deduces the most falutary leffons for our future conduct; and, on the whole, though not one of the most brilliant, it is one of the most useful and practical discourses. The fourth Sermon, on the duties belonging to middle age, is alfo fupplementary to thofe on the duties of the young and the aged. It is on 1 Corinthians xiii. 11. When I became a man, I put away childish things.' The duties may be perhaps lefs numerous and important; but we own we thought this difcourfe inferior to those which preceded it on fimilar fubjects. Dr. Blair confiders the middle stage of life as a paffage from youth, and a preparation for old age. What more particularly relates to the period when a man steps into life is judicious and practical. In proportion as worldly purfuits multiply, and competi tions rife, ambition, jealoufy, and envy, combine with interest to excite bad paffions, and to increase the corruption of the heart. At first, perhaps, it was a man's intention to advance himfelf in the world by none but fair and laudable methods. He retained for fome time an averfion to whatever appeared difhohourable. But here he is encountered by the violence of an enemy; there he is fupplanted by the addrefs of a rival. The pride of a fuperior infults him, the ingratitude of a friend provokes him. Animofities ruffle his temper, fufpicions poifon his mind. He finds, or imagines that he finds, the artful and defigning furrounding him on every hand. He views corrup tion and iniquity prevailing, the modest neglected, the forward and the crafty rifing to distinction. Too easily, from the example of others, he learns that mystery of vice, called the way of the world. What he has learned, he fancies neceffary to practile for his own defence; and of courfe affumes that fupple and verfatile character which he obferves to be frequent, and which often has appeared to him fuccefsful." Death |