gious dissension," for his conduct. Let us, however, make the supposition that the prayer had happened to accord with Mr. Daubeny's views and feelings, but was repugnant to those of some one or more of those clergymen, whom the Anti-jacobin Reviewers are fond of stigmatizing as Evangelical Ministers, Calvinistic Methodists, &c; and for whom Mr. Daubeny himself seems to entertain no very cordial regard: would these reviewers, or would Mr. Daubeny have been very tolerant of the plea of conscience for the omission of the prayer in their case? I trow not. I advert to this circumstance in the hope that the calm consideration of it may at least tend to impress on their minds the duty of doing as they would be done by; and may soften the harshness of the censures, which they may direct not only against such of their brother clergymen as differ from them in less essential points, but even against Dissenters from the Church. But do not imagine, Sir, that my object is to plead the cause of Dissonters. I would gladly indeed avail myself of every fair occasion of enforcing that charity towards them, which the bishops, taking the Bible as their guide, have enjoined us to pray for: but, one of my chief objections to the conduct of Mr. Daubeny arises from the direct countenance which it gives to dissent. As he has departed from a prescribed form of external worship, in one instance; doubtless, he willallege, for conscience sake; with what propriety can he attempt to invalidate a similar plea on the part of others? The objectors to our burial or baptismal services, or even to the whole of our liturgy, will not fail to find some plea of conscience for the objection, at least as valid as that which forbids a christian minister to pray for grace, to live in love with those who differ from him upon points of doubtful opinion, and in the forms of external worship: and if the plea be allowed in the one case, it must of necessity be admitted in the other. You have accused the Anti-jacobin Reviewers of leaning to popery. There is certainly something very like it in the implied pretensions to infallibility already noticed: but that is not the only point of resemblance on the present occasion. The Church of Rome holds that no faith is to be kept with heretics. The Anti-jacobin ReCHRIST, OBSERV, No. viewers give currency to nearly the same doctrine, while they maintain that no charity is to be exercised towards those whom they deem heretics, viz. all who differ from them upon points of doubtful opinion, or in the forms of external worship. From such a sad perversion of the doctrine of Christ and his apostles may our Church be mercifully preserved! Much more might be said on this subject; but I trust I have said enough to shew the impropriety of the omis sion in question, as well as to prove myself A SINCERE FRIEND OF THE To the Editor of the Christian Observer. DR. Hales on Methodism fell into my hands the other day; and, from the two excellent extracts you quoted from it, (Vol. II. p. 552) I was induced to read it attentively. The spirit of it I admire, and wish with you that the same candour was observed in all christian discussions. But I can by no means agree to all his principles, and must therefore beg leave to make a few remarks on some parts of his pamphlet, and on the views to be collected from them. I deplore with him the enthus siasm of the Irish missionaries: I believe the men wished to do good, and were in some cases instruments of good; and any person who is acquaintedwith the gross ignorance of the poor papists of this kingdom, must grieve that more effectual efforts are not made to give them spiritual light. But these men laboured as hard to advance the peculiarities of methodism, as to instruct the poor papists in the first principles of christianity. By peculiarities, I mean their views with respect to inward feelings and sensible inspirations, and their notions on the subject of perfection, which I entirely agree with the learned Doctor are anti-scriptural, and in a high degree injurious; producing in many cases enthusiasm, self-delusion, unnecessary distress and anxiety of mind, an undervaluing of that essential branch of true godliness which consists in external duties, as well as self-complacency, pride, and a tendency to think more of themselves and less of Christ. I know at the same time, many among them who are completely free from such errors, and whose spirit and life clearly testify that they are led by the spirit of God. H The learned Doctor's comment likewise, on the 1 John iii. 6, &c. appears to me in one instance to be just, according to the sense of our church; but I think the passage goes to a far greater extent than merely being saved from the guilt and imputation of sin; it implies also that change of heart wrought by the spirit of God, by which sin becomes hateful, loses its dominion in the heart, and is resisted by all the power of the will, directed and strengthened by the spirit of grace. This change of heart and death unto sin, this new principle of life, whereby we no longer live after the flesh, but after the spirit, I think the Doctor has not fully exhibited; and in his zeal to overturn the Methodist doctrine of perfection, he seems to leave too great a latitude for those who think they are growing in true christian holiness, because they have become more serious in manner and more attentive to the forms of godliness, while at the same time their hearts are unchanged, and they are glad of every excuse for retaining their besetting sin, and their love of the world. His idea of progressive religion is beautiful and true, but his reference to the stoical opinions, Cicero, &c. I wholly condemn, especially when he brings them in to elucidate scripture. The christian should compare spiritual things with spiritual: of the scripture view of holiness the heathens could form no idea, nor is any near approach to it to be discovered in their writings, and still less in their conduct. I must differ from the learned Doctor also in his idea that the strong language in the epistle to the Romans belongs only to very advanced christians: "all scripture is given by inspiration of God, and is profitable for doctrine," &c. to the least as well as to the greatest; and there is not a view nor an hope, a doctrine nor an exhortation, set before us in this epistle, which may not be applied to the benefit of every true believer from the beginning of his christian course. St. Paul likewise appears to me to speak as high of other churches as of that in the imperial city. The Corinthians "enriched in all utterance and knowledge, coming behind in no gift," &c.; the Ephesians, "blessed with all spiritual blessings in heavenly places in Christ," &c. And in every age, as well as in the present, there have been young converts in whom tribulations have worked patience, patience experience, and experience hope, and in whose hearts the love of God has been shed abroad. The idea that this epistle is not for ordinary believers, is a most dangerous one; it tends to check the progress of believers, and strengthens the cry of the world against those who preach the essential, vital, doc trines of christianity from the epistles: these are not for us or for our days, preach to us morality, &c." There were certainly gifts given to the christians of those days that are not given now, and which are not now necessary. But there is a great difference between gifts and graces, and they should be carefully distinguished. Miraculous gifts are not for our days; but the graces, or the heavenly tempers wrought in us by the Holy Ghost must ever be the same, and this the Church has universally understood. As love then is among the graces or fruits of the spirit, I must dissent from the Doctor, when he says that the love of God shed abroad in the heart was among the gifts given only to the first christians: it is not a gift, but a grace, and it makes the essential difference between a spiritual, and a natural man who does not love God; nor is it possible for a man to be a real christian, in whose heart the love of God is not shed abroad, however the exercise of it may be hindered and pressed down by unsubdued carnal affections; but in proportion as these are subdued by the power of grace, this flame which is kindled in the heart will shine brighter and brighter. I confess, at the same time, that the Methodist's sense of the word experience, as I understand it, differs from the apostle's, and I believe that this part of their system has produced much evil. I think the learned Doctor has given a meaning to the 28th verse of the 8th of Romans, which the Greek cannot bear, and which is contrary to the sense that Origen or Chrysostom or any commentator I have seen have given it. I must likewise dissent from the Doctor when he supposes that the apostles were not filled with an assurance of their salvation, for there are no terms stronger than those in which they express it. Nor does the passage in 1 Cor. ix. 27. militate against this idea. The Apostle was shewing the necessity of crucifying the flesh as a means of perfect holiness; for, "we are called not to uncleanness, but unto holiness," which we are commanded to perfect in the fear of the Lord. And by his expression, "while I preach to others I myself may be a cast-away," he strongly declares, not that he doubted of his own salvation, but that graces are of more consequence than gifts, and that though he spake with the tongue of men and angels, and had not love, he would have been as a tinkling cymbal or sounding brass. See Matt. vii. 20. &c. But although many in the present day, I trust, rejoice without delusion in the hope that maketh not ashamed, I know that some have carried the doctrine of assurance to an awful pitch of presumption. I agree heartily with the learned Doctor in reprobating the idea that the violent workings of the imagination, and nervous affections excited by preaching, &c. are proofs of conversion; and I lament that so many sincere men should have countenanced such a delusive notion. The Doctor's account of conversion is also just and scriptural. But in the Note of his Appendix, his view of the fall of man, and the corruption of our nature, I think is not scriptural, nor according to the sense of our Church. It is not in the natural man that there are two jarring elements; he is altogether corrupt, and until a new principle is communicated to him by the Holy Ghost, there is no contest between his flesh and spirit. Thus our article says, "Man is very far gone (quam longissime) from original righteousness; the homily on man's misery concludes, that of ourselves we are not able to think a good thought; and all the homilies on this subjects are full of the total corruption of man. The scriptural declarations, that we must be born again, born of the spirit, renewed, become new creatures, &c. are decisive on this point: and I am surprized that when the Doctor adopted the strong texts quoted in the admirable appendix, he could say that holy writ was in favour of his two principles in the natural man. I am still more surprised to find him referring to heathen authority, which is altogether inadmissible. The Gentiles who, without the law, did by nature the things contained in the law, were not the world in general of which St. Paul gives so black a description in the 1st chapter; they were the few in whose hearts the law was written by the Holy Ghost, the few in every nation who "feared God and worked righteousness." These remarks I have made, not from a spirit of opposition to the Doctor, but in defence of what appears to me the doctrine of our Church, and to obviate evils which may arise from the ideas he sets forth, being wrested to favour the prejudices of those, who are enemies to vital godliness, and who are vilifying and opposing those clergymen who endeavour to preach and to defend the doctrines they have solemnly subscribed. I hope sincerely that the Methodists will read his work without prejudice, and seriously consider the abuses he justly attacks, and the important truths he sets forth, and that it will lead them into much profitable self-examination, and sober enquiry into the word of God. Waterford, Dec. 1803. R. S. Lectionarium Eccl. Ang. Hebraicum, crown 12mo. intended for publication. Lectionarium Eccl. Ang. Græca, ditto ditto The Greek Testament is divided into sections and paragraphs, like the English edition. The Lectionary contains the Proper Lessous for Sundays, and Holy-Days throughout the year, with observations, shewing their applicat on to the celebration of the day, for which they are appointed. The Epistolarium et Evangelisterium contains the Epistles and Gospels in Greek. The Psalterium contains the Psalms in Hebrew, divided, for the first time, into verses, conforinably with the Psalins in the Liturgy. The Lectionarium Hebraicum contains all the Proper Lessons for Sundays and Holy-days, that are in the Hebrew. The Lectionarium Græcum contains the Proper Lessons taken from the Septuagint version, and from the Greek Testament. The Greek and Hebrew books are intended for the accommodation of persons, who are desirous of secing our Church service in the original Languages. The Clarendon press has occasionally been employed, for the last five years, in a very useful manner, in giving to the publie cheap convenient editions of some of the standard writings of English divines. The following works have been already published, in pursuance of this plan: HOOKER'S Works, with the Life of the Author, by ISAAC WALTON, 3 vols. 8vo. 12s. Bishop PEARSON'S Exposition of the Crew, 2 vols. 8vo. 10s. 6d. Bishop STILLINGFLEET'S Origines Sucre, together with his Letter to a Deist, 2 vols. Svo. 10s. Twenty-two Sermons on Various Subjects, selected from the Works of ISAAC BARRow, D.D. 8vo. 4s. 6d. Ditto, a Second Selection from the same author, 8vo. 65. JONES'S Neo and Full Method of settling the Canonical Authority of the New Testa mant; to which is subjoined, A Vindication of the former Part of St. Matthew's Gospel, 3 vols. 8vo. 15s. Bishop BURNET on the Thirty-nine Articles of the Church of England, 8vo. 59. WHEATLEY's Illustration of the Book of Common Prayer of the Church of England, Svo. 6s. Bp. SHERLOCK's Discourses on S ́veral Occasions, 8vo. vol. 5. 3s. 6d. GLOSTER RIDLEY's Sermons, Svo. 5s. ADDISON'S Evidences of the Christian Religion, 4s. Archbishop SYMCE'S Gentleman's Religion, 3s. WELLS'S Geography of the Old and New Testament, 2 vols. 8vo. 11s. Book of HOMILIES, 8vo. 6o. The Narrative of a Vayage of Discovery to New South Wales, performed by Lieut. JAMES GRANT, of the royal navy, in the Lady Nelson, a brig of 60 tons, fitted with sliding keels, according to a late invention of Captain Schank, is in the press, and will speedily be published. By this Voyage, the separation of Van Diemen's land from New Holland, as first discovered by Lieut. Bass, is completely ascertained. In the press, A Historical Epitome of the Islunits of Malta and Goza, by Mr. C. WILKINSON ; and a new Edition, with several highly finished engravings, of FALCONER'S, Supereck, with Critical Notes and Dissertations, by the Rev. J. S. Clarke. A new Edition, being the fifth, of the Sermons of PRESIDENT DAVIES, of America, is also in the press, and will be very shortly published, by the Proprietors of the former Edition, in 3 vols. 8vo. The late Dr. BLAYNEY, Regius Profes sor of Hebrew in the University of Oxford, directed, by will, that his Critical Papers should first be submitted to his patron and friend, the BISHOP OF DURHAM, and then deposited in the library at Lambeth. This has been done accordingly; and that library now contains the following MSS. of the late Professor:-1, A New Version of the Psalms, 2 vols. 4to. -II. A Critical Comment on the Psalms, 3 vols 4to.-III. Notes on Isaiah, 3 vols. 4to.-IV. Remarks on the Minor Prophets, compared with Archbishop Newcome's Version and Commentary, in 1 vol. 4to-V. Remarks on the Song of Moses, Psalm xviiith. compared with 2 Sam. ch. xxii; and Deborah's Song; and Jacob's Blessing, Gen. xlix; and Moses's Blessing, Deut. xxxiii.; and Moses's monitory Song, Deut. xxxii.-VI. Further Observations on some of the Psalms; and on some chapters of Isaiah; and on several of the Minor Prophets, particularly Zachariah; in one vol. folio. The same library is also in possession of Archbishop NEWCOME'S Interleaved Bible, in four vols. folio, containing emendations of the authorized Version,and criticalNotes. We think it right to inform our readers in town, that the following persons have undertaken to sweep chinnies, by mechanical means, wherever practicable, in pursuance of the plan precribed by the Committee of the Society for superseding the necessity of Climbing Boys, by encouraging a new method of sweeping chimnies, and for improving the condition of children and others employed by chimneysweepers:-RICHARD PAGE, No. 23, Colonade, near Guildford Street; THOMAS WooD, No. 36, Poland Street, Oxford Street; THOMAS TAYLOR, No. 9, Welis Street, Oxford Street; GEORGE Smart, No. 15, Great Bell Alley, Coleman Street; at his Timber Yard, Pratt's Place, Camden Town; and at Ordinance Wharf, Westminster Bridge. The following REPORT has been made of the number of persons who have received Vaccine Inoculation, free of expence, at the stations of the ROYAL JENNERIAN SOCIETY, to the 20th of November. These stations we enumerate for the pufpose of informing our readers, resident in the metropolis, where they may procure proper Vaccine matter:-Central House, No. 14, Salisbury Square, 1266 persons; School-room, Surry-chapel, 836; No. 20, Maze-pond, Southwark, 150; Mr. Townshend's, Meeting-house, Rotherhithe, 184; No. 172, High-street, Shadwell, 124; No.2, Epping-place, Mile-end, 190; No. 6, Johnstreet. Minories, 98; No. 119, Bishopsgate Without, 359; Sunday-sehool, Hoxton, 255; Sunday-school, Golden-lane, 193; Soup-house, Clerkenwell, 78; Sunday-school, Drury-lane, 74; No. 29, Great Castle-street, Oxford-market, 465; Sunday-school, Castle-street, King's-Mews; 71; Inoculated before the Central-house was opened, 275; total 4598. To which enumeration it may be added, that 2008 charges of Vaccine Virus have been supplied, free of expence, from the Centralhouse, to 1559 applications; many of them from remote parts of the British Empire, and foreign places. The supply of Vaccine Matter from the other stations has also been very considerable. From the above statement, it must be evident that the benefits of the Society to the public have already been very important and extensive; but when to these are added the prospect of its increasing utility, and the means and stimulus which it affords to the propagation of Vaccine Inoculation in all parts of the British Empire, and throughout the world, it assumes a character of very considera ble importance to mankind. The 20th REPORT OF THE SOCIETY FOR BETTERING THE CONDITION AND ENCREASING THE COMFORTS OF THE POOR, has recently been published. We shall give a short abstract of its contents: 1. Extract from an Account of a Supply of Blankets for the Poor, at Hinrton, by the Rev. JAMES PLUMBTRE. For the tritling expence of about three guineas, and with very little trouble, Mr. P. has had the satisfaction of providing about 30 families, almost all the poor in his parish, with good blankets. His plan was to sell them a little under prime cost, receiving pay ment by weekly installments of sixpeuce. The money was brought to him with the greatest punctuality, and all expressed how much they were obliged, how com-fortable they found the blankets, and how little they had felt the expence. It is not so much the amount of the money, as the mode of application, that enables a man to do good. The same sum expended in firing had soon been consumed; if given in blankets had supplied only a few: thus applied, many will enjoy the comfort for several winters, while it calls forth industry, teaches punctuality, and creates good will. 2. Extract from an Account of a Society in West-street, for the Relief of their Pour Neighbours in Distress, by THOMAS BERNARD, ESQ. This account, which is to be had separate, we most earnestly recommend to the attention of all who wish to do "good to the bodies and souls of their poor neighbours. The happy effect of the institution, in the purlieus of St. Giles's, we trust, will excite a more than ordinary solicitude to follow the path which has there been so beneficially traced out. We find it impossible, within any moderate limits, to give an outline of the plan. The chief contributors to the fund are the poor themselves. 3. Extract of an Account of a Supply of Food and Employment for Cottagers' Families, at Mongewell, by the Rev. DAVID DURELL. The Cottager deposits with the Farmer, previous to the 1st of November, such sum as may suit him, not exceeding a guinea and a half; and during the winter he receives the amount in whatever articles, the produce of the farm, he may choose, at two shillings below the market price. The lord of the manor has also purchased worsted and flax, to employ the children at school, and the women in bad weather. The cloth made from it is very durable; and is sold to the cottager at twopence a yard below the shop price. In addition to which, the Hon. Mrs. BARRINGTON has furnished each cottager with a stock of bees, on certain conditions. The produce of these assists in paying his rent; but that is not its only value. It turns his mind to observation, and affords him amusement while working in his garden; and it incites him to keep it clean, as the bees thrive best in in gardens which are in good order, and thus fills up profitably many an hour which might otherwise be spent in idle diversions, or at the alehouse. 4. Extract of an Account of the Introduction of Straw-platt, at Avebury, in Wiltshire, by THOMAS BERNARD, Esq. In the severe winters of 1800 and 1801, this parish was reduced to a state of the greatest wretchedness from the combined effect of the famine, and want of employment arising from the introduction of spinning machines. Mr. DOUGAN, a name well known to the friends of humanity, prevailed on the parish to have the poor taught the platting of split straw. A person from London was engaged to teach it, and in a few months their progress had been so great, that a split straw manufacturer at Bath found the work so well done, and the persons employed so numerous, that he agreed to come once a month and take the whole of the straw, paying for it with ready money. In about ten months the platters were able to do all the work at their own homes, and nearly 100 women and children, almost all of whom had been living on parish allowance, were at that time enabled to earn from 38. to 10s. per week, and the average produce of the straw piatt at Avebury, when the last accounts were received, was £50 a mouth. In less than a twelvemonth, through the benevolent exertions of Mr. Dougan, warinly seconded by the clergyman and neighbouring farmers, the whole of the parish poor of |