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Letter IV. relates to a falfe quotation from a pamphet written by the author of thefe letters, which quotation is fuppofed to have been fabricated by Mr. Lackington: and quoted by Mr. Daubeny from the wonderful life of that wonderful bookfeller, written by that wonderful author-Mr. L. himself.

Letter V. "On the doctrines and practice of the modern Clergy," complains of them as having declined unhappily from the doctrines of the church, as well as from the exemplary zeal and piety of its reformers; and gives an inftance of it in the author of the GUIDE himfelf. His words are Confidering that Chrift, by his death, has only redeemed fallen Man "from the curfe of the law, and placed him, if the expreffion may be al"lowed, in a falvable condition; they [the Clergy] occafionally feel "themselves called upon to enforce obedience to the moral law, as neceffary "to the accomplishment of the Chriftian Scheme; necessary to bring fallen "man into a state of acceptance with God, by qualifying him for the fal"vation which has been purchased."

Letter VI. affigns reafon of the decay of Evangelical Truth and real piety in the establishment, and treats of the true nature of fchifm. The grand reafon of a decay in the church of England, the worthy Baronet afferts, to be a departure from the Evangelical Doctrines contained in her articles and public fervices; which departure he confiders of the true nature of fchifm, and erroneous teachers the real fchifmatics: for if the church of Chrift (fays our author) be really, according to our 19th article, "a congregation of faithful men (or believers) where the pure aword of God is preached," then where a congregation does not confift of any fuch perfons as are found in the faith, and where the word of GOD IS NOT preached (as it certainly is not by Arminian or femi-pelagian teachers) we are by natural confequence warranted to declare, that no true church exifts; but the officiating minister, be he who he may, turns even his own parochiaf temple into a conventicle, and his pulpit into the tub of a fchifmatic." (Page 154.) In this letter, and in a note, p. 206. Sir Richard laments another circumstance as very injurious to the interests of the church, namely, the rejection of young men from orders, merely from not having taken degrees at our univerfities, tho' otherwife of competent learning, character and abilities, whereby they are compelled to become Diffenters, and to fhelter themselves under the toleration Act.

Letter VII. introduces an appendix of remarks and authorities, and to the whole is fubjoined a fermon of Bishop Babington, on John vi. 37. preached at Paul's Cross 1590, and which is a practical discourse on the Calvinistic doctrine of Election.

A Review of Mr. Wilberforce's Treatise entitled " a Practical View,” &c. in Letters to a Lady. by T. Belham. 8vo. 277 pages. 5s. Johnson. IT is generally the reward of eminent service to be treated with obloquy, and the liberal advocates of truth are generally placed between two fires-thofe of bigots and of heretics. Such has been the fate of Mr. W. while his liberality and candour have excited the jealousy of high churchmen, his zeal for the great and fundamental truths of Chriftianity, has expofed him to the repeated attacks of the enemies of thofe truths. The prefent antagonist has addreffed twenty-one letters to a fair correfpondent, in which almost the whole of what Mr. W. confiders as the doctrine of Chrift, is here ftigmatized as error, abfurdity, and enthusiasm. It cannot be fuppofed that we can ftrictly analyfe thefe, nor is it our province to attempt an answer, (which, however, we hope will be returned by fome able hand) but we fhall endeavonr to give a sketch of Mr B's. principles, as

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nearly as poffible, in his own words, which, with most of our readers, will be thought a fufficient refutation.

The first letter is a statement of Mr W's fyftem, and the fecond contains remarks upon it, contrafted with a flattering view of rational religion, which is reduced to a belief in the moral attributes of God-the miffion of Jefus as a prophet, and the refurrection of the dead; a very fimple view this of Chriftianity, and we doubt not a fincere reprefentation of the writer's fentiments. It contains, however, a very weak idea of the divinity, and a very unjust one of Evangelical Chriftians. The former is reprefented as a good Being that would have prevented evil, both natural and moral if he could; and that admitted it, not because it was approved, but because it was unavoidable: and yet we are told in the fame paragraph, that evil, "in the view of the Deity, was fo abforbed and loft in the contemplation of its ultimate beneficial effects," that, "to him the whole fyftem appears wife, beautiful, and good." Thus to the holieft, wifeft, and beft of beings, evil appeared wife, beautiful, and good; and what thus appeared wife, beautiful, and good, was only tolerated becaule unavoidable. And this is a view of rational Chriftianity!

The following paragraph favours of fomething more than abfurditywe cannot help faying-of malevolence. Speaking of Mr. W. and his calviniftic friends, Mr. B. fays, that "fatisfied with being themselves in the number of the elect, and regenerate, they see no cause to complain on their own account, and giving themfelves up to joy and gratitude for their perfonal intereft in the promifes of the gofpel, they feel little concern for the non-elect mass of mankind, doomed by the neceffity of their circumftances to everlafting mifery." Not to notice the unfairness of the representation here given of the doctrine of divine decrees-nor to retaliate confequences upon his own doctrine of philofophical neceffity-how dare Mr. B. infinu. ate that the Calvinifts fit down content with their own falvation, with "little concern" for that of others? Has he never heard of the name of Whitefield, of Brainerd-of Edwards?-and of a thousand others who have braved the hazards of fea, the fatigues of travelling the dangers and diftreffes of uncivilized life—who have fuffered hunger and thirst, nakednefs, peril, and sword, and all to seek the falvation of their fellow finners ?

Or does he mean to confront to thefe a lift of more indefatigable Minifters and Miffionaries, among his Unitarian Brethren ?-He must have heard of the former :-he dare not attempt the latter.

"The truth is" Mr B's fyftem not only deadens a zeal for the converfion of finners, but almoft annihilates it, by reprefenting the prefent state of mankind, to be fuch as renders it unneceffary and even ridiculous; for he fays, "there is upon the whole, a very great preponderance of good" in the world in general, and with a few, if any, exceptions, in every individual in particular." (P. 13.)

As to what the fcripture fays about death in fin-regeneration-justification by faith, and imputed righteoufnefs-pardon-reconciliation,and the like; thefe are only ftrong eaftern metaphors, or Jewish forms of expreffion. The Devil is a Chaldean perfonification, and Hell an eastern fable. Such are the fentiments of Mr. B.-fentiments not very much adapted to animate to miffionary zeal; and fuch as very fufficiently account for his averfion to comparisons between the tendency of the Galvinistic and Socinian fyftems.

Such are the doctrines of the fix firft letters.

Letter VII. examines fome other points which Mr. W. calls fcripture doctrines, but which Mr. B. cahiers by wholesale-fuch as the pre-exist

ence

ence of Chrift-his atonement and interceffion-the perfonality and operations of the Holy Spirit: Thefe too are all refolved into high figurative expreffions; but may we not as rationally follow the fame hypothefis one ftep farther, and refolve the exiftence of Deity itself into a ftrong perfonification of Nature?-Rather may we not fear that thofe whofe religion is thus reduced to figure and to fable, will find their heaven and future happiness a metaphor and a dream?

Letter VIII. treats of the ufe of the paffions in religion, and particularly of love to Chrift, which with Mr. B. is all refolved into reverence for his memory, who was (as one expreffes it)" a very good man, and lived a great while ago."---But let us hear Mr. B. himself. "Jefus, (he fays) is indeed now alive; and without doubt employed in offices the most honourable and benevolent; but as we are totally ignorant of the place where he refides, and of the occupations in which he is engaged, there can be no proper foundation for religious addreffes to him, nor of gratitude for favours now received, nor yet of confidence in his future interpofition on our be half." P. 85. Reader, what thinkeft thou? Did this Gentleman never read the New Teftament, or is he determined to infult and contradict it from end to end?

But it is enough we will transcribe no more of these blafphemies--- fuffice it to fay, that Mr. B. goes on to the extent of twenty-one letters to abuse the God of the New Testament "as a gloomy and capricious tyrant" ---to reprefent all vital religion as enthusiasm-and all practical regard to the Sabbath and divine ordinances, as dangerous fuperftition. We have but one word to add---may this author, whom (notwithstanding his enmity to Chrift and Christianity) we esteem as a scholar, a gentleman, and a man of an amiable moral character; may he be brought speedily and effectually to the feet of our Almighty Saviour, and adore and preach the gofpel which he now despises !

An Enquiry into the State of the Public Mind among fi the Lower Classes: and on the means of turning it to the welfare of the State. In a letter to W.Wilberforce, Efq. M. P. By Arthur Young, Efq. F. R. S. 40 pages. 1s. Richardfon and Wright.

IT is an excellency of true Christianity that it will bear examining on every fide, and in all its tendencies. The prefent author confiders it chiefly in a political view, and as it has a tendency to promote peace, good government, and a cheerful obedience among the lower orders, as well as promote the interefts of morality; but even thefe inferior objects he is convinced cannot be expected from the mutilated fyftem too fashionable among our clergy. In fhort, none but evangelical principles can be trufted to for the effects of moral honesty and the good of fociety.

We perfectly agree with Mr. Y. on the importance of religious worship, and of the propriety and neceffity of accomodating the poor; but we do not fee the neceffity of building new churches, as he recommends, especially in London, where there is certainly a fufficiency of places of worship of one kind or other, if they were but all filled; and that they are not, we cannot but agree with this animated writer, is always the fault of the clergy. I have never heard a really good impreffive preacher (fays he) who delivered the doctrines of the gospel, and not thofe of fo many modern divines, and who feemed truly to feel the truth and importance of what he uttered, without finding a numerous and attentive affembly." A plain proof this (by the bye) that the writer lays too much ftrefs on the want of accomodations (though that ought to be confidered;) fince where they are ever to few or indifferent

indifferent the gospel will draw the poor even in multitudes to attend-and it is to preaching the gospel rather than to building churches, we would apply the following paragraph" Is not this raifing regiments? it is converting a foe into a friend-it is ways and means-fupply-fupport allies-preparation-defence-refource! It is laying our foundation deep-it is building on a rock. The corruption and irreligion of the public mind can alone deftroy us. Let us then attack the malady in the fource, and provide for a cure-not a palliative, but a radical reform."

A Syftem of Divinity for the use of Schools, and for inftructing Youth in the eflential Principles and Duties of Religion. By J. G. Burckhardt, D. D. 12mo. 212 pages. Robinsons.

SUCH a work was certainly a defideratum in facred literature; and confidering it as a first attempt, and recollecting the narrow limits to which it is confined, it must be allowed to merit confiderable approbation. The author has purposely omitted curious and unneceffary controverfies, without giving up any of the leading truths of Chriftianity. One material object with him appears to be, to introduce the Socratic method of inftruction; in order to which, under each head is given a ftring of Questions calculated to excite the attention and improve the faculties of the learner.

Village Sermons; or twelve plain and fhort Difcourfes on the principal Doctrines of the Gofpel; intended for the ufe of Families, Sunday schools, and companies affembled for religious Inftruction in Country Villages. Vol. II. By G. Burder. Chapman. 15.

THE extraordinary fale of the first volume of these Sermons has induced the author to produce a fecond on the fame plan, and by no means inferior in fimplicity, perfpicuity, and evangelical truth. We can therefore re commend this useful and cheap volume with equal pleasure with the former, reviewed in our Magazine for February last; to which we refer for the plan and defign of the writer, and shall only subjoin a lift of the subjects now introduced.— -1. A new heart. 2. The Lord's prayer. 3. Danger of formality and hypocrify. 4. The Pharifee and Publican. 5. Zeal for the falvation of finners. 6. The Prodigal Son. 7. Chrift the way to God. 8. Coming finners welcome. 9. Vain excufes expofed. 10. Chrift the bread of life. 11. A finner faved by grace. 12. Dives and Laza

rus.

The Meshab revealed to a Jewess; or the merciful dealings of God with Hannah Nonmus, born at Frankfort in Germany, of Jewish parents, and brought up in Jewish prejudices; but Divine Providence brought her to England, and Divine Grace drew her to Chrift. Revised by W. Cooper. Chapman. 12mo. IS.

WHILE from its nature this fimple narrative must prove highly intereft ing to the reader, the produce of it is intended alfo to relieve the diftrefs of a Jewish Convert, who has now been many years a follower of the despised Nazarene, and is well known in the religious world.

[Single Sermons, &c. in our next.]

POETRY.

POETRY.

THE CONVERT.

FAR from thy fold, O God, my feet Once mov'd in Error's devious maze, Nor found religious duties fweet,

Nor fought thy face, nor lov'd thy ways. With tend'reft voice thou bad'ft me flee The paths which thou could'st ne'er ap

prove;

And gently drew my foul to thee,

With cords of fweet eternal love.

Now to thy footstool, Lord, I fly,
And low in felf-abafement fall;
A vile, a helpless worm am I,

And thou, my God, art all in all,
Dearer, far dearer to my heart

Than all the joys that earth can give; From fame, from wealth, from friends I'd part,

Beneath thy countenance to live. And when in fmiling friendship drest, Death bids me quit this mortal frame, Gently reclin'd on Jesus' breaft

Our latest breath fhall blefs his name. Then our unfetter'd fouls fhall rife

And foar above yon starry spheres, Join the full chorus of the skies,

And fing thy praise thro' endless years. Sandwich E. TATLOCK.

RELIEF UNDER A BODY OF SIN AND DEATH,

O What a croud of anxious cares,

Disturb this restless breast!

The world's reproach, and Satan's fnares, Leave not a moment's reft.

Dear Jefus, is it thus thy faints

Are doom'd to live below?

Dost thou not hear their loud complaints,

And fee their load of woe?

Haft Thou not faid, that where Thou art,

There thine shall surely be?
feal this promife on my heart,
And fay 'twas made to me.

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Open thou mine that I eyes derous things out of thy law. ETERNAL fpirit, fource of life divine! On my benighted mind vouchsafe to fhine;

Around thy word diffufe a heav'nly light; Unveil thy glories to my wond'ring fight. Then fhall my foul, by thee divinely taught,

Behold the wonders fov'reign grace has wrought:

With rapture contemplate the facred plan, Which fav'd from endless ruin guilty man.

The Lord of heav'n's angelic hofts survey, Veiling his radiant face in humble clay; With guilt opprefs'd, his wounded head I fee,

Pierc'd with our forrows on the fatal tree : Proclaiming pardon with his parting breath,

And (Earth's broad bofom heaving) fink in death.

With conqueft crown'd, I view the
Victor rife,

Our Foe difarm'd beneath his footftool lies!

Amidft feraphic throngs he foars on high, While fhouts of triumph cleave the lab'ring iky.

Now at his Father's throne he intercedes ; Now (as their Prieft) his people's caule he pleads.

Thy

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