to little knots and claffes of fociety, is entirely oppofite to the spirit of a comprehenfive faith, and to the juft authority and entire harmony of Chrift's church. But, on the other hand, we are doubtless all fenfible that it is not by joining in the public walks of life, and paffing down the ftream of cuftomary pleasures, or by making the manners of the many the standard of our actions, that we can fulfil the Apostle's injunction of not conforming to the world.'

Thefe liberal and fenfible remarks do credit to the author, and will recommend his Charge to more readers than the clergy of the Archdeaconry of St. Alban's.

Art. 25. An Efay on the following Subject: "Voluntary Neglect of any one Duty cannot be compenfated by Strictnefs of Attention to other Duties." By the Rev. Jofeph Whitely, A. M. Curate of Beefton, in the Parish of Leeds, and late of Magdalen College, Cambridge. 4to pp. 26. 1s. Johnson. 1789.

Mr. Whitely has had the good fortune of frequently obtaining the Norrifian prize. The prefent is, we think, the fixth inftance. His performances, if not all equally valuable, appear to have merited the notice which they have received. The fubject of this treatife is important, because it oppofes a very dangerous mistake. The author fufficiently proves, from the declarations of God's word, and the analogy of his government, the impoffibility of compenfating evil actions by thofe that are good: he fhews that this is alike the dictate of revealed and of natural religion, and that the Deity, on this, as on all other fubjects, delivers the fame language, as the Author of Revelar tion, which he speaks as the God of Nature.

Art. 26. Appendix to Thoughts on Subfcription. By William Frend, M. A. 8vo. pp. 30. 1s. Johnfon. 1789.

Mr. Frend having, in his pamphlet entitled Thoughts on Sub. fcription (fee Review for October laft, vol. Ixxix. p. 383.) pointedly expreffed his disbelief of many of the doctrines of the church of England, and declared that he had infuperable objections to prayers addreffed to Jefus Chrift and to the Trinity; Dr. Beadon, the Master of Jefus College, Cambridge, thought it his duty to remove Mr. F. from the office of Tutor or Curator in the College, which he then held, declaring that he could not confcientiously commit the younger Audents, in a feminary defigned for the education of members of the church of England only, to the tuition and government of a perfon, whom he knew to be difaffected to the church of England; nor allow him the further tuition of those who had already been admitted under him. Mr. Frend protefts against this power exercifed by the Master to expel him from the tutorship, as not given to him by the ftatutes; bat it appears that the judgment of the Vifitar (the Bishop of Ely), the decifive Reviewer in this cafe, is against him, and in favour of the Mafter. We are forry for the lofs which Mr. F. has fuftained by virtue of this removal and decree; but we do not undertake to condemn either. Mr. Frend thinks himself bound in confcience to protest against the addreffes to Chrift and the Trinity, in

In the Preface to this Appendix, he calls the Athanafian Creed a farrago of nonfenfe.

S 4

the

the Litany; and Dr. Beadon, in confequence of this, thinks himself bound in confcience to remove Mr. F. from being Tutor to Jefus College. When both fides thus make a matter of confcience of what they do, we confider the decifion as referred to an higher court than ours. We cannot, however, while we applaud the openness with which Mr. F. has delivered his fentiments, help lamenting that he had not, when he commenced an avowed Unitarian, renounced all connection with Athanafianifm, and prevented a removal by a refigna

tion.

A Diffenter out of the Church is more refpectable than a Dissenter in it.

Art. 27. Account of the Manner in which the Protestant Church of the Unitas Fratrum, or United Brethren, preach the Gospel, and carry on their Miffions. Tranflated from the German of the Rev. A. G. Spangenberg. 8vo. pp. 127. Is. 8d. Trap. 1788.

There is a fimplicity which is a recommending quality, highly ufeful for inftruction in any art or fcience, and particularly fo as to religion. There is also a kind of fimplicity which is, or degenerates into, irrationality and folly. The Unitas Fratrum (or Moravians) would hardly put in their claim for the latter, and yet when they infift so much, as we are told they do, on an implicit faith, and an almost total rejection of that power of understanding which God has given, it does not feem entirely to correfpond with the former.-In this pamphlet, among other remarkable paflages, we take particular notice of the author's obfervation, that when they attempted to inftruct the Heathens, as they did at firft, by proving to them that there is a God, acquainting them with his perfections, &c. they gained small attention and little fuccefs, but when they altered their method, and preached Jesus Christ (which we should suppose includes the former) they obtained regard, and many were converted.-Certainly Chriftian Miffionaries are to preach Christianity, and that not according to any mere human fyftem, but as it is declared by Chrift and his Apoftles. We find, in this trat, fome explications of the phrafe, preaching Chrift, which feem very proper; and we are alfo told, the word Gospel, we take in an extenfive fense, meaning thereby the whole doctrine of Jefus and his Apoftles.' Yet when we read, • preach Christ, and his blood, and death-his blood and death always abide the main matter, &c.'-and compare thefe with other extravagant and wild expreflions which the Moravians have employed, we are difpofed to confider their tenets, in general, as myftical, unintelligible, and tending to lead us aftray from thofe excellent purpofes which Chriftian truth is fo evidently calculated to promote.Farther, let us obferve, it must furely be fuitable to bring men to the belief of a God, the Maker and Governor of all things, in order to their being taught that be fent his Son to restore and fave them. We might, therefore, refer our Author to Acts, xvii. 22.-But we must not dwell on the fubject. The pamphlet is, on the whole, agreeably written: it breathes a fpirit of piety and love: attention and good fenfe are discernible in the remarks that are made, and in the rules laid down a particular caution is given, not to interfere with other Chriflian focieties: and alfo with refpect to Negroe flaves, not to disengage them from the merchants their owners, but to te

commend

commend to them fubmiffion and diligence, fobriety and fidelity. The difficulties which these Miffionaries have encountered, in North America, Greenland, the Weft Indies, &c. are very confiderable, and of various kinds: from these accounts we may infer, that they must be influenced by worthy and benevolent motives,-While spreading, among these ignorant people, religious knowlege, they appear, at the fame time, to have civilized them in a confiderable degree, and led them to improvements for their more comfortable living, particularly in Greenland, and (we conclude) in other places; by which means there is a very perceptible difference between those whom they have inftructed, and others who refufe, at prefent, to pay them any regard. We hope, therefore, that these Miffionaries, though they do it not quite in our way, may conduct the poor Heathens to that real virtue and goodness, diftinct from which, notions and feelings are of little confequence.

Art. 28. Paffages concerning the Lord's Prayer, and its internal Senfe. Selected from the Writings of the Hon. Emanuel Swedenborg. 12mo. pp. 57. 6d. Chalklen. 1789.

All our theological readers, we prefume, are fufficiently acquainted with the fingular tone of enthusiasm which marks the character of all Baron Swedenborg's writings. His piety, however wild and fanciful, was, we doubt not, perfectly fincere; and therefore we revere the man, though (as friends to rational religion) we cannot recommend his works.

Art. 29. The Words of Chrift. With Notes explanatory. To which is fubjoined, A Letter upon the Importance of Salvation. 8vo. PP. 370. 5s. Boards. Cadell. 1788.

We fee no end that can be answered, by felecting from the Gospels, which are in every hand, the mere words of Chrift, detached from the connection in which they are introduced. Like the proofs fubjoined to each answer in the Affembly's Catechism, and other quotations in which the context is kept out of fight, they will be continually liable to be misunderstood, and confequently the judgment of the reader may be mifled. The notes will be thought of little value by thofe who wish to study the Scriptures critically; and the fubfequent letter is little more than a string of texts on miscellaneous fubjects. Art. 30. Deep Things of God; or, Milk and Strong Meat: containing spiritual and experimental Remarks and Meditations, fuited to the Cafes of Babes, Young Men, and Fathers in Chrift; particularly to fuch as are under Trials and Temptations, and who feel the Plague of their own Hearts. Izmo. 2 s. Boards. Mathews. 1788.

Did not the good folk who fcribble thefe kind of reveries, foar fo far above the regions of common fenfe with their Calvinistical bal, loons, that they cannot be reafoned with, we might fay to them (what, however, may ftill be faid to others), that when we confider the high privileges allowed to faints, there is no wonder that fo many affume the character; the only difference between them and the rest of the world, being the comfort of finning under the doctrine of Asurance.

We

11

We fufficiently know the cafuiftical ingenuity ufed in explaining away the natural inferences from fuch doctrines; and the methodistical love of pious paradoxes: but to adopt fomewhat of their own phrafeology, may we not fay, that human nature is so prone to wickedness, that the fin which moft easily befets a man, will catch hold of any ftraw of feeming allowance to escape drowning. Indeed, a teacher who inftructs his pupils in this ftrange ftyle, muft add a great deal of expofition to prevent finful reprobates from availing themfelves of it; though finful faints may rife up boldly after every fall, by virtue of the aforefaid doctrine of Affurance.

Art. 31. Twelve Sermons, preached on particular Occafions, by the Rev. Edward Barry, A. M. and Chaplain to the Lord Bishop of Kildare. 8vo. pp. 216. 5s. Boards. Bew, &c. 1789.

The author, in his Addrefs to the Reader, juftly lamenting the miferable cafe of the unbeneficed clergy, pays the following compliment to Diffenters- They do not behave fo unfeelingly. They are generous they raise their teachers beyond the found of pity.' For the fake of poor Diffenting minifters, we fhould rejoice if there were no room to difpute this point: and we fincerely with that the clergy of all denominations were more eafy in their circumstances.

There are many things in thefe difcourfes which deferve commendation we are forry to add, not a few that are exceptionable. It is with regret that we point out the following improper expreffions, becaufe we believe the author means well. Address to the Reader, p. iii. To gorge on the world fuch a drug as fermons.' P. iv. Embroidered pens. P. xv. Pigmy temper. P. 88, Earthquake fent to rattle the foundations of the prifon.' P. 91. Quick vengeance whettening in the brow of your infulted God, and bidding the thirty blade of justice to glut her impatience on your eternal mifery.' P. 97. Goring your feelings.' P. 148. See the mangled Deity, worried to death: barbarously gored.' P. 150. Glorious news from our crucified God!'-Enough!

Art. 32. Sermons on various useful and important Subjects, adapted to the Family and the Clofet. By George Lambert. 8vo. pp. 430. 4s. 6d. Boards. York, printed; London, fold by Dilly. 1788. In the Review for April 1780, vol. Ixii. p. 327. we mentioned a former volume, published by this author. The prefent publication confifts of twenty-two difcourfes, the fubjects of which are as follow: Salvation in Chrift alone; As, iv. 12. Pride humbled and grace exalted; Rom. ix. 30-32. Salvation connected with a Chriftian converfation; Pfalm 1. 23. Reconciliation with God; Amas, iii. 3. Glories of Christ; John, i. 14. Faith and prayer; P/alm lxii. 8. Coming of Chrift; Revelat. xxii. 25. Prefervation of believers; 1 Pet. 5. Dying remorse; Proverbs, v. 12, 13. Composure of a good man in the hour of death; Genefis, xlix. 18. Hypocrify exposed; Prov. xxv. 14. Gofpel vifitations; A&ts, xv. 14. Difperfed Jews a warning to Chriftians; Lament. i. 18. Modern miracles; Pfalm cxlvi. 8. God glorified; Isaiah, xliii. 21. Happy mediocrity; Prov. xxx. 7, 8, 9. God the refuge of his fervants; Pfalm lxxi. 3. The foul humbled under God's hand; 1 Pet. v. 6. Dark difpenfations illumined; Zech. xiv. 67. Spiritual gain from temporal

temporal loffes; 1 Kings, xvii. 18. Chrift's charge against his profeffing people; Pfalm Ixix. 8. Acceptable worship; Ephef. ii. 18. The account which has been given of the former volume applies very well to the prefent,-that the compofitions have no claim to elegance or criticism, but are pious, ferious, and affectionate, in the Calviniftical ftrain.

Art. 33. Sermon preached in the Chapel at Rofe Caftle, at a public Ordination of Priests and Deacons, Auguft 17, 1788. By the Rev. Browne Grifdale, D. D. Chaplain in Ordinary to his Majefty. 4to. pp. 19. Is. Cadell. 1789.

The greater part of this difcourfe gains fo entirely our approbation and esteem, that we reluctantly exprefs any degree of diffatiffaction. The advice and exhortations to the clergy are excellent, and merit the regard of every Chriftian minifter. To what is faid concerning the Church of England, we cannot fo readily yield our affent. Chriftianity, strictly and properly confidered, derives not its fupport from the Church of Rome, or of England, or of any establishment in the world: it is founded on the bafis of immoveable truth; and thefe interventions, if they have, in any inftance, rendered it fervice, have also contributed to debafe or disfigure its worth, and fully its real glory. We have been accustomed to regard the Church of Chrift as embracing all denominations of Chriftians, at home and abroad. The nearer any approach, in doctrine and worship, to the fimplicity and truth of the Gospel, the better and happier, we conclude, it is. That the church of England has departed from this fimplicity, or never arrived at it, is, we imagine, too evident to be difowned by any perfons of understanding and candour who take the Scriptures for their guide. Nor can we concur with this worthy preacher in the argument drawn from the antiquity of its rules and doarines: if antiquity has, in any inftances, countenanced or eftablished fuperftition, error, and impofition, it must furely be the wish of the wife and the good to have them corrected and removed. While, therefore, we wholly accord with the author in the earnest defire which he discovers for the general interefts of virtue and religion, we cannot, as guided by reafon and fcripture, fully correfpond with him in what he advances concerning the particular conftitution of the eftablished Church.

Art. 34. Antipedobaptifm examined: or, A ftrict Inquiry into the Defign and Mode of Baptifm; including alfo, an Investigation of the Nature of pofitive Inftitutions in general, and occafional Strictures on Human Ceremonies in Matters of Religion: containing, in particular, a full Reply to Mr. Booth's Padobaptifm examined. By Edward Williams. 12mo. 2 Vols. 7s. 6d. Boards. Longman. 1789.

It happens not unfrequently, in respect to customs long obferved and established, that, though defenfible in themselves, the reasons which justify and fupport them, are almoft forgotten, or greatly neglected. This remark, we think, may be applied to infantbaptifm; fince it is questionable whether a great part, we will not fay of the clergy, but of the people who conform to the practice, are so far acquainted with the fubject as feems fully requifite for the fatisfaction

4