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p. 580, will not be read, even by any Jiberal non-Calvinist, without regret. In the short detail of English history referring to this point, the author has adopted the common story of Cranmer's declining the offered as sistance of Calvin. We could never find any proof of this assertion, except what is afforded by the low authority of Peter Heylin, and his copyist, Jeremy Collier. But there is sufficient proof, from Cranmer's own letters,that he held the Reformer of Geneva, the successor of Simon Magus, in very high esteem. That "our Articles more nearly coincide with the Augsbourg Confession, which is decidedly anti-Calvinistic, than with any other public declaration of faith "(p. 581), is, in our opinion, so far from being an accurate statement, that it appears to us to agree as completely with almost any other of the Protestant public confessions. They were published together, and even article by article on the same subject, without excepting the professedly Calvinistic Confession of the Gallican Protes. tant church, for the express purpose of proving their harmony, and with that very title. And we must add, that if to the reformers of any foreign church particular deference was paid by the English in the formation of their creed, it was to the Helvetic. Although we do not go (as has been seen) to the full extent of Mr. Jesse's conclusion, in his useful work, entitled Primitive Faith, this point he seems to have fairly established. We object likewise to the talking of the anti-Calvinism of sen timents before any such a thing as Calvinism existed. The assertion, four church is not Lutheran: it is not Calvinistic: it is not Arminian; it is Seriptural: &c. with which the work concludes, has been reechoed, ever since its first appearance, in one of his Lordship's charges, as conveying a new, as well as flattering, view of the Established Church in this empire. It always appeared to us to have more of sound than meaning. We cannot

imagine it possible, that any church or sect should not say the same thing concerning itself; and we have no doubt that Calvin, and the Institutes themselves, if they could speak, were they reproached with any human origin, would indignantly disclaim the charge, and affirm, that they were not Lutheran, not Calvinistic, not Arminian, but Scriptural: and this, with the greater reason, as Calvinism was not then founded, nor Arminianism till about a century after.

Had the present work, in the substance of it, adhered more tenar ciously to what the title-page proposed, and refuted what is purely and properly Calvinism alone, we should not have felt ourselves materially concerned; since it is well known, that, in this controversy, we have sustained the character, and endured most of the hardships, of being mediators; and have the same ground of complaint as the poet, "While Tories call'd him Whig, and Whigs

a Tory."

But the object of the writer, as he proceeds, has grown so diversiform, that the doubts which we at first felt respecting the success of what was announced, a Refutation, were frequently dissipated; and we were often pleased to accompany his lordship in his triumphs over Pharisaism, Antinomianism, and Li bertinism. Although a work, which brings together many passages of Scripture on one subject, whatever the object may be, and in spite of that object, if it be wrong, will acquire a spiritual savour,—a fact strikingly illustrated by the writings of Dr. Taylor of Norwich-we do not mean to make this deduction from the merits of many passages occurring in the Refutation, which assert doctrines, and breathe a spirit, eminently Christian. But it is sacrifice, to the performance of which we wish we were not called, to say, that these are the few stars which enlighten the clear part of the sky in a cloudy night, and that the predominant character of the

work is of a different description. Some parts of the reasoning we have examined. There is a fallacy very common to superior talents; and that is, to imagine that they can be transferred at pleasure from subjects on which they have been long exercised, and with the more success on account of the paucity of their number, to any other, however new to them, of however different character. This may perhaps ac count for the sanguine expectations often discovered in such persons, of settling questions, which others, more experienced in that depart ment, are disposed to resign as interminable. Hence, likewise, an alert air of self-complacency in the progress of such discussions, and an apparent confidence of being able to give the world information of considerable importance, and such as it had in vain sought for before. Hence, further, those flexibilities of reasoning, which, with all our propensity, and almost determination, to make an author consistent with himself, betray him into repeated self-contradictions, and make his arguments, like troops, possibly very good, and commanded by a very good general, but, under the disadvantage of a nocturnal fight, fall foul of each other. We do not say that these characters are drawn with the strongest lines on the work which we have been reviewing, but we were certainly at times reminded of them. These, however, are not what we consider the most prominent defects of the Refutation. It is evident, that it is the principal object of the writer to bring under condemnation, and odium likewise, that whole body who, in whatever sense, whether they are so or not, whether they avow it or disavow it, are called Calvinists. And although we are perfectly ready to admit, that the language of the Bishop of Lincoln is much more decorous, and much more really candid, than that of some others who have signalized themselves in the same warfare, yet we think it must be owned, by every

impartial reader, that the reflections made on these characters are expressive of strong, although chastised, asperity. The general complexion of the work likewise impresses on us the suspicion, that it is not Cal vinism as Calvinism, nor Calvinists as Calvinists, that are the only or the chief objects of attack. Be this, however, as it may, it is enough for us, that the author has made those free admissions, which have been noticed, of the piety, not only of many Calvinists, but even of Calvin himself. It appears, then, that the strictest Calvinism is not inconsis tent with piety. We forbear to put the string of questions which now suggest themselves: but we cordially wish and pray, that when the Bishop of Lincoln again undertakes the labour of the pen, he will em ploy that sacred and powerful instru ment, not to transfix the characters, and impede the success, of men whose chief labour it is to bring the souls of their fellow sinners to repentance, faith, holiness, and hea ven; but to confound and, if possi ble, convert those very persons, who, many of them we confess with far more sinister views, will give the whole energy of their assent, consent, and acclamations to the Refutation, and will exert all their powers to carry its worst tendencies into execution. We fear the effect of the Bishop's work, particularly on the minds and professional exertions of that class of the younger clergy, who have entered into holy orders from secular motives alone, and who, finding in Christianity nothing properly to interest them, will find what they want, a subject, and, what is more, a subject suitable to the prejudices and antipathies, not only of themselves, but of the generality likewise, in violent philippics against Calvinism and Calvinists.

Something of this kind, we under stand, was displayed on a late celebrated occasion. Although there was nothing very congenial in angry polemics, except by way of contrast, with the festivities com

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pressed into the few days which gave a royal chancellor to one of our universities, it was thought expedient by, at least, two reverend gentlemen to vary and assist the entertainment by the exhibition of a kind of auto da fé of the Calvinists; and if it were the intention of the appointed preachers to stimulate the heretics to a recantation, and thus preserve them from their fate, it was certainly not in a way of conciliation. But whatever were the state and feelings of those unhappy men, we really consider them as an object of envy, compared with those of their triumphant and merciless accusers; and hardly a more sensible mortification could have been inflicted upon us, than, with the Right Reverend author of the Refutation, to be condemned, in such an assembly, to hear our own panegyric from such mouths, and for such a service*.

what I wanted in skill, I made up in bitter zeal against all that asserted and advanced the faith, which then I was for running down, and that, not only as empty of truth, but full of absurdity. And though I saw Scriptures, and articles, and homilies, all standing in my way; yet, being newly come from the fountain of learning, and observing which way the stream ran there, and under what extreme odium was, every thing that appeared Calvinistical, (though never so much the express doctrine of the Church of England); and knowing what great names I then had to credit and strengthen my cause; and proud also of some arguments, wherewith I thought myself able to defend it: thus I drove on for a while, in my new province, till it pleased the gracious God, (who knew what need I had to be humbled), in the midst of perfect health, and all the favour of men, and prosperity of the world, to throw me down under great and sore troubles of mind, and doubting of my state, and dread of his wrath: where for a long time I lay, refusing to be comforted; yet all that time, not intermitting the work of my place, but was rather more concerned and sedulous in it, and (I thought) more assisted and fitted for it, than ever before. And in that school of sharp discipline did I learn of my heavenly teacher the doctrine of faith, which ever since I have made conscience to maintain with all my strength. And as I dare not (upon any temptation whatsoever) offer to oppose it myself; so it touches me in the most sensible part, to hear any contempt signified against it by others; for there I take the old man to be up, se defendendo, and I cannot but look upon the Pelagian sentiment (in the point I oppose) as the very dictate of corrupt nature, and every uncon verted man more or less to be leavened with it.”

We shall just observe, that we have this evidence of not being deceived in our estimate of the unfairness of the present publication, that we can at once perceive the fairness of another prelate of the same views, and writing on the same subject; we mean Bishop Burnet, in his Exposition of the XVIIth Article.

We conclude with an extract, which appears to us peculiarly pertinent and impressive, from the author of a Collection of Prayers, known and approved by all, the Rev. Benjamin Jenks. In the small volume which has been quoted by us already, on "Submission to the Righteousness of God," in the address to the reader, pp. xii. xiii., ed. 1803, that holy man writes

"I must confess, that when I first set out for a preacher, I did appear (after the then mode of a prevailing party) a stickler for Pelagius: and

We trust that one, if not both the sermons delivered on this occasion, will be published, with a preface and notes by Dr. Parr, if not better employed.

The Literary and Philosophical Intelligence, and List of New Publications, are deferred for want of room.

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RELIGIOUS INTELLIGENCE.

BRITISH AND FOREIGN BIBLE SOCIETY.

(Continued from p. 328.)

In our last number, we inserted an abstract of the Seventh Report of this Society. We now proceed to lay before our readers some interesting extracts from the Appendix to that Report.

Our first set of extracts will have respect to America, and will shew the good effects produced in that country by the example and aid of the British and Foreign Bible Society.

The address of the New Jersey Bible Society distinctly recognizes that institution as having given the first impetus to TransAtlanic zeal.

To many in this country it is well known, that, some years since, there was established a society in London, styled 'The British and Foreign Bible Society.' That society em braces, and, from its origin, has been, and still is, generously countenanced by men of different religious denominations, and of the first rank and fortune in that kingdom.

"The history of the exertions and success of that Society, and a deep conviction of the importance of such an institution in this country, prompted numbers of the pious and benevolent of various religious denominations in the city of Philadelphia; so that, within the last year, a Bible Society has been established in that city, for the pur. pose of procuring cheap editions of the Bible, and of the New Testament separately, and of distributing them gratis among the poorer classes of the people.

"While such were the exertions making,

for the best interests of the poor, near to our own borders, and such the impressions awakened in more distant parts, a number of ministers of the Gospel, with several other gentlemen, having seen the address and first Report of the Philadelphia Society, and feeling deeply anxious to co-operate in furthering so important and benevolent a design, issued proposals for forming a Bible Society in this state, to act in concert with that of Philadelphia, and to be styled The New Jersey Bible Society.'"

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The objects which this Society have in view correspond entirely with those of the Society in Philadelphia. They wish it may be said, and it shall be their endeavour that it may be truly said, not only that, 'To the poor the Gospel is preached; but that

the Holy Scriptures are put into the hands of every poor family throughout the state, in which there is a single person capable of reading them. Should public benevolence put it in their power to diffuse more extensively the precious benefit; it is their earnest wish to co-operate with other similar institutions in meeting the calls for the word of God from more distant parts."

The Committee of the Charleston Bible Society observe,

"It is about six years since the attention of the Christian world was first summoned to those novel, important, and interesting institutions, called Bible Societies.-In the year 1804, a number of Christians of dif ferent denominations and classes, associated themselves together in England, and formed a Society, which they called 'The British and Foreign Bible Society. Its object was as its name imports, to promote a general diffusion of the Scriptures.

“The timid friends of this Society thought they saw in the catholic spirit which it breathed the seed of its destruction, and the enemies of the Christian faith were rea dy to declare that it could not survive its nifancy. Experience has shewn that these fears, and these hopes, were unfounded: The Society has, in the increase of its members and usefulness, outstripped the ex pectations of its most sanguine friends The seed which piety and benevolence sow. ed has grown a vigorous tree; and under their culture, nurtured by candour and zeal, has scattered her leaves for the healing of the nations in every quarter of the globe."

In recommending their newly formed S ciery to the attention of their fellow-citi zens, the Committee produce some argumenti in its favour which are so universally appli cable, that, notwithstanding all that has been written on the subject, we are tempted to quote them.

"This Society is a very suitable expression of thankfulness for the Bible; and therefore promises to call down on us and our country the choicest blessings of its Author.

"It is calculated to bring back the atten tion of Christians wandering after the flow ers of literature, the airy speculations of science, the mysteries of art, the subtleties of theology, the vagaries of enthusiasms, and the follies of superstition, to the Bible. R calls upon them to abandon controversies fruitless of moral good; and to apply them

selves to deeds which more unequivocally evidence their love to God, love to man, and anxiety to arrive at that heaven which they are professedly seeking. It is calculated to increase among Christians the influence of the true spirit of their religion, a spirit of love, free as air, warm as the sun. It promises, by promoting intercourse and cordi ality between Christians of different denominations, to produce a friendly exposition of each other's views, and thereby to weaken the prejudices cherished among them.

"Some of the prejudices of the unbeliever will naturally be removed by this Suciety. It will shew him, that Christians attach not a nominal but a real value to the Sacred Writings. It will answer his sarcasm, . What do ye more than others? It will prove to him that Christians can live in unity; that their love to mankind, though it may not be clamorous, is real; and, what he especially affects to disbelieve, that the different sects of Christianity are not different religions; that they agree in acknowledging the same scriptures as the standard of faith and practice; in cherishing the same zeal for God, the same attachment to Christ, the same charity to man, the same disposition to do unto others as they would that others should do unto them, and the same anxiety to save their souls, and promote their eternal interests by Gospel meaus-for a cup of cold water given in the name of a disciple shall not lose its reward; and he that turneth many to righteousness, shall shine as the stars for ever and ever.""

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The Bible Society of Maine, in New Eng. land, refer in the same manner to the astonishing success of the British and Foreign Bible Society as having awakened the zeal of Christians in all parts of America, p. 37.

The Georgia Bible Society, in an official communication to the British Society, thus expresses itself:

"Who, except the Omniscient, can estimate the benefits resulting from your excellent institution? While the good that has directly flowed from it is immense, it has also been the means of exciting Christians in all parts of the world to form similar S04 cieties, which regard it as their parent. From this distant land the blessings of thousands, who were ready to perish, but who were enlightened by the Scriptures, distribut ed according to the plan first proposed by you, shall descend upon your heads; and long after we are dead, the names of the founders and promoters of your benevolent society shall be repeated with affectionate gratitude by our descendants.

"I reading your Annual Reports, our CHRIST. OBSERV. No. 117.

eyes bave often been filled with tears, and our souls have been lifted up with thankfulness to Him, who inspired the plan of an institution so simple, so liberal, and so be nevolent; the advantages of which are so obvious, although they were so long unac countably overlooked by the Christian world. Not contented with admiring, we resolved to imitate; and the Georgia Bible Society' has commenced under auspices so favourable, as to authorise us to believe, that, in a short time, there will scarcely be found a family in the state unprovided with the word of God.

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"There are two circumstances which par ticularly call for such an institution in Georgia. By the exertions of several denomi nations of Christians, an attention to religion has been excited in various parts of the state, which, a few years since, were noted only for their profligacy and immorality; and Bibles are there eagerly sought for, where lately they were despised. We wish also to extend the consolations of the Gospel to the Blacks among us. The attention that has been paid to their religious instruction has been richly rewarded. In every part of the state there are many of them who profess the religion of Jesus, and live in conformity with its precepts. To the different churches in this city alone, there belong no less than sixteen hundred and ninety-four communicants, who are people of colour. Many of these, it is true, reside on the adjoining plantations, but attend as often as possible on the Sabbath, and gene rally whenever the Lord's Supper is administered. To these no present could be more acceptable than the Gospel of Jesus."

We are also told, by the. Massachusetts Bible Society, that they look to the British and Foreigu Bible Society as the Parent Institution, and are particularly interested in its magnificent exertions." p. 64.

The New-York Bible Society speaks of itself as "an Auxiliary to the Parent Association" in Great Britain, “that unrivalled in stitution, which contemplates the universal diffusion of the Holy Scriptures, until there shall be no speech nor language where their voice is not heard." p. 85.

It is impossible to read these extracts, and to consider at the same time the hostile position in which Great Britain; and America unhappily stood for a long time to each other, as well as the jarring and discordant temper of the two Governments at the present mo ment, without sighing for the wider prevalence of those benign principles and feelings which have given birth to such an affecting co-operation in the great work of enlightening the world. Who can tell what effect

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