THE

No. CLXXX.]

[Vol. XV.

ΤΗ

HE late MR. HAWKES was so averse from every species of notoriety, not necessarily implied in the discharge of his professional duties, that he was much less generally known, than from his eminent talents might have been expected. By his friends, however, he was always highly valued, and they may now indulge the melancholy satisfaction of recollecting and recording, as well as they are able, those various excellencies of his character which, in their opinion, justly entitled him to respect and veneration. The distinguishing faculty of his understanding was a most clear and vigorous judgment. This was discovered, not merely in the correctness with which he discriminated the various kinds of evidence, and pointed out the nice gradations by which probability ascends to moral certainty, but in particular, by the justness with which he estimated the real value, and marked the relative importance of different

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truths. He appeared always to seize and dwell upon those which were most sound, substantial and practical. His mind was more exercised in meditation than in reading, and hence it was not so much the compass, as the excellence of his knowledge; not so much its extent, as its selectness, that was admirable. On the subjects which he studied, however, his information was sufficiently ample, and his discourses from the pulpit were not less distinguished by the comprehensiveness of view which they discovered, than by the precision with which the truths he proposed to inculcate were stated, and the unexceptionable nature of the evidence by which they were substantiated.

The tenor of his preaching was rather moral than doctrinal. On proper occasions he stated and explained his theological opinions; yet whilst he expressed himself on these subjects with that decision which became his powerful understanding, his language never assumed the peremptory tone of controversy, and his mind appeared to be always pure from the slightest taint of intolerance.

We may hope, indeed, from the mercy of God, that opinions which from the very first ages of the gospel have been matter of perpetual controversy, and respecting the truth of which, men of the greatest learning, acuteness and integrity, continue to form the most opposite conclusions, cannot be of essential importance, either to the present or future happiness of mankind; and a minister may therefore reasonably be excused, if he

do not make them a very prominent object of his preaching. But whatever interest Mr. Hawkes might feel in the more dubious articles of his creed, he was deeply sensible of the infinite value of the great doctrine of a future state of existence and retribution, and of the supreme excellence of that pure and merciful system of morals, which Christianity enforces by the most powerful sanctions. With the former of these topics a variety of interesting inquiries are connected, which have in all ages exercised and perplexed the sagacity of the ablest men, and Mr. Hawkes would occasionally pursue these inquiries with that subtlety and precision of reasoning which they require: he sometimes likewise discussed those curious and difficult questions which embarrass the theory of morals; but his ordinary, his habitual and favourite subjects were those on which there is happily little difference of opinion amongst the wise and good; upon which, by the united aid of reason and revelation, we can make some near approach to certainty, and which have an immediate bearing on the great concerns of life.

These subjects afforded ample opportunity to discover the strength and soundness of his understanding. A mere grammarian is a most incompetent interpreter of those concise maxims, in which the great founder of our religion has compressed the spirit of his morality. Thoroughly to understand and properly to apply them, a knowledge of the terms in which they are promulgated, must be united with a knowledge of the subject to which they relate; a knowledge of the world as it really exists, and of human nature as modified by the circumstances in which men are actually placed. They must be studied with the aid, as it were, of a reflected light. In Mr. Hawkes, that enlargement of mind and familiarity with general and abstract principles, which are the fruits of a liberal education, were happily combined with that knowledge of life which is the result of attentive observation and experience. He was eminently successful in exhibiting the Christian character under a form of high, but attainable and practicable excellence; in demonstrating the profound wisdom of our Saviour's precepts; in pointing out the necessary and blessed tendency

of Christianity to refine, to exalt and ennoble human nature; in shewing, that, far from rejecting, it adds new purity and lustre to the light of reason; that, far from disdaining, it adopts and enforces with a deeper insight into the nature of man, and a more tender mercy for his infirmities, every virtue which has adorned the lives, or been recommended in the writings of the great philosophers of ancient and mo dern times; and that whatever be the form of his devotion, and whatever the articles of his creed, he is the truest disciple of Christ who discharges most steadily, wisely and magnanimously, the great moral duties of life.

These observations relate to the matter of Mr. Hawkes's discourses. That in fact was what arrested the attention of his auditors; it was only on reflection, that they adverted to the inferior merits of style and delivery. They then recollected, that he spoke with the earnestness and solemnity which necessarily attend a deep conviction of the truth and importance of what is delivered;* that his manner was perfectly easy and natural; that his language was correct and pure; his style simple, forcible, and of the most lucid perspicuity. It was rarely indeed, if ever, sufficiently impassioned to admit the bolder figures of rhetoric; but there was always that smooth and melodious flow of diction, that structure and modulation of the periods, which distinguish a finished composi tion, and discover a cultivated ear, and a taste formed on the best models. The tones of his voice, too, happily accorded with the weight and value of the sentiments he expressed, and contributed to render his "strong reason and masculine sense," still more interesting and impressive.

In his morning public services Mr. Hawkes used a printed Liturgy. This

* Reconditas, et exquisitas sententias mollis et pellucens, vestiebat oratio-nec vero hæc soluta, nec diffluentia, sed adstricta numeris; non apertè, nec eodem modo semper, sed variè, dissimulariterque conclusis.

Cic. ad Brutum, 274.

But the eloquence of Mr. Hawkes had more power than Cicero ascribes to that of Calidius.

In the afternoon service, during

was prepared by himself, and is principally a compilation from other similar works. Of the four forms of which it consists, two are taken, with little alteration, from the Liturgy of our Established Church. But though in this work Mr. Hawkes has not the merit of originality, he has in an eminent degree that of judicious selection. The sentiments are every where pure, holy, rational; the style, even in those services which are not adopted from the national ritual, is characterized by a dignified simplicity, not unworthy of that venerable formulary; and though every word appears to have been weighed and scrutinized with the utmost severity of judgment, there is still diffused over the whole that chastened and temperate fervour of devotion which ought to animate our addresses to Him, who is not only the greatest, but the best of beings. It is perfectly rational, without being cold or meagre, and gratifies the feelings, without offending the understanding.

It is in the professional character of Mr. Hawkes alone that the public can be interested; but it may be allowable to add, that he discharged all the duties of social and domestic life, with scrupulous correctness and propriety. In all he said and all he did, there appeared a calm consciousness of ability to judge aright, and of rectitude of intention; which produced a manly firinness and steadiness of conduct. His manners, though perfectly plain, were those of a person habituated to good society. There was a little reserve in them, not unbecoming the simplicity and dignity of his character. He was entirely free from affectation. His nature was abhorrent of all disguise, parade or art; and of every thing mean or sordid, Manchester abounds in men eminent for general ability, and in particular for strength and energy of mind; and it is a sufficient proof of the vigour of Mr. Hawkes's understanding, and the superiority of his intellectual powers, that by persons of this description, he was, during his whole life, beloved, admired and honoured.

It has been already remarked, that

several of the latter years of his life, he used manuscript forms of his own composition.

Mr. Hawkes was perhaps not so extensively known to the world, as from his profession and talents might have been expected. The noblest reputation to which a minister can aspire, is that which arises from the faithful discharge of his ministerial duties; from his exemplary labours for the improvement of his flock in Christian knowledge, and their edification in the virtues and graces of the Christian character; and this reputation Mr. Hawkes enjoyed in a truly honourable degree. It is not surprising that he should have disdained all the petty intrigues and artifices by which some persons build up for themselves a little fabric of celebrity among the writers or preachers of their day; yet while there is true wisdom as welli as true greatness of mind, in estimating the possession infinitely above the reputation of talents and acquirements, it is greatly to be lamented that, in minds of this high order, there is too frequently a reluctance to appear before the world; a want of what is surely a generous ambition to assume that rank among men of letters or philosophers, which they are eminently fitted to adorn. They indulge a fastídiousness of judgment which they find themselves unable to satisfy. They compare their own performances, only with models of the choicest excellence, or perhaps with some ideal image they have formed of unattainable perfection and are discouraged by an inferiority which could be discovered by themselves alone. It is happy for society when men thus highly-gifted are placed in circumstances that call forth the utmost exertion of their faculties. Had Mr. Hawkes been thus situated, his fame would undoubtedly have been perpetuated by some inasterly productions; that would have descended to a remote posterity with those of a Butler, a Balguy, a Law and a Paley.

* Est enim gloria solida quædam res, et expressa, non adumbrata; ea est consentiens laus bonorum, incorrupta vox benè judicantium de excellente virtute; ea virtuti resonat tanquam imago; quæ quia rectè factorum plerumque comes est, non est bonis viris repudianda.

Cic. Tuscul. 14, 2.

Letter of Mr. Jefferson's to a Quaker, in Answer to a Letter expressing great Concern for his Soul. (From the American Newspapers.) Monticello, September 13, 1813.

I

SIR,

HAVE duly received your favour of August 29, and am sensible of the kind intentions from which it flows, and truly thankful for them, the more so as they could only be the result of a favourable estimate of my public course-as much devoted to study as a faithful transaction of the trust committed to me would permit.

No subject has occupied more of my consideration, than our relations with all the beings around us, our duties, and our future prospect. After hearing all which probably can be sug gested concerning them, I have formed the best judgment I could, as to the course they prescribe, and in the due

observation of that course I have no recollections which give me uneasiness. An eloquent preacher of your religious Society, Richard Mott, in a discourse of much unction and pathos, is said to have exclaimed aloud to his congregation, that "he did not believe there was a Quaker, Presbyterian, Methodist, or Baptist, in heaven." Having paused to give his congregation time to stare. and wonder, he added, that in "heaven God knows no distinction, but considered all good men as his children, and brethren of the same family,"

I believe with the Quaker preacher, that he who observes the moral precepts in which all religions concur, will never be questioned at the gates of heaven, as to the dogmas in which all differ; that on entering there the Aristides and Catos, the Penns and Tillotsons, Presbyterians and Baptists, will find themselves united in all the principles which are in concert with the Supreme Mind. Of all the systems of morality, ancient and modern, which have come under my observation, none appears to me as pure as that of Jesus. He who follows this steadily, need not, I think, be uneasy, although he cannot comprehend the subtilties and mysteries erected on his doctrines by those who, calling themselves his special followers and favourites, would make him come into the world to lay snares for all understandings but theirs.

Their metaphysical heads, usurping the judgment-seat of God, denounce as his enemies all who cannot perceive the geometrical logic of Euclid, in the demonstrations of St. Athanasius, that three are one and one three. In all essential points you and I are of the same religion, and I am too old to go into unessentials. Repeating, therefore, my thankfulness for the kind concern you have been so good as to express, I salute you with friendship and brotherly love, TH. JEFFERSON.

Omelia del Cittadine Cardinal Chinramonti, Vescovo d' Imola, &c. &c. Imola: Nella Stamperia de la Nazione, Anno vi della Libertà: Homily of the Citizen Chiaramonti, Bishop of Imola, now Pope Pius the VIIth, addressed to the People of his Diocese, 1797.

document, though once denied, is

HE genuineness of this curious

now so fully recognized as to require no observation. A great many editions were printed of the Italian text; two French translations appeared, one of which was made by the celebrated Grégoire; a German translation was published at Sulzbach, and a Spanish one at Philadelphia, by a South American. If the sentiments of the holy father are those of the bishop of Imola, it will be a pleasing discovery for distrustful politicians, that there is one sovereign at least (and not the most contemptible) who recognizes in their full extent the claims of civil liberty, and who has been their spontaneous and their eloquent advocate.

It is not our object to criticise the high-priest of Rome. That were, indeed, an adventurous task. We merely mean to shew, and we do it with heartfelt satisfaction, that political freedom has a voice to thunder in the Vatican, and that the chair of St. Peter (mirabile dictu!) is at last filled by an honest Republican. For the rest we shall merely give a few extracts from the Pontiff's address. We shall then leave them to the consideration of our readers, persuaded that they will find matter there for serious reflection, and that our impressions will be anticipated by their own.

"When his duties to God are discharged, there are many inferior ones