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REVIEW OF RELIGIOUS PUBLICATIONS, &c.

Strictures on Two Critiques in the Edinburgh Review, on the Subject of Methodism and Missions; with Remarks on the Influence of Reviews in general on Morals and Happiness. In Three Letters to a Friend. By J. Styles. 8vo, 3s 6d

We are sorry to find that any of those Periodical Journals, which have hitherto supported a high character for literature and science, should degrade themselves by an attack on vital and practical religion. So far as our Magazine is concerned in the Strictures upon it by the Edinburgh Reviewers, we have only to thank them for extending our popularity by introducing us to a new circle of readers: but we feel for our opponents. It is hard for them to kick against the goads.' It is an awful thing to jest with the religion of the gospel.

The Editor of the Edinburgh Review, in an unlucky hour, admitted two articles, the one in ridicule of Methodism, in Number XXXIV; the other of Missions, in the following.

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In the former article, the Reviewer makes very little attempt at reasoning. He sets out with confounding Churchmen and Dissenters, Calvinists and Arminians, with men of every other shade of lunacy,' as he is pleased to term it, into one mass of Fanatics, with whom he does not think it worth while to reason; and therefore only ridicules. Mr.Styles, however, meets him on his own ground, and beats him with his own weapons. He does more he enters into argument, and shews that the Reviewer's notions on Providence and God's government of the world, are very defective and inaccurate. His remarks on this subject are judicious, and his illustrations striking. After drawing the character of the great Governor of the Universe in the elevated language of the prophets, he proceeds thus: --Now contrast with this view of God, the idea which represents him as interfering in the government of the world only

on some great occasion. The one makes the Deity what he is, an Infinite Being; the other reduces him to the level of a creature! and not

only is this Deistical notion of the Reviewer derogatory from the perfection of the divine nature, but it betrays egregious ignorance of the mutual connection and dependencies of things. In the arrangements of the divine economy, what men are used to call little and great, are so intimately blended, that if the one were neglected, the other could not exist.' This he goes on to prove, both as respects the material and the moral world;' and we should be glad to cite his arguments at length, did not the limits of our work forbid; but the following Extract is so truly excellent, both in sentiment and language, that our readers would have cause to complain of us if we did not insert it:

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Here I may fairly retort upon the critic the baneful tendency of that character of Providence, which he considers so elevated and majestic. If the Superintending Mind never interferes in the government of mankind but on some occasion awful and sublime,-what is the effect that such a notion must produce on the minds and characters of individuals? Each one will consider himself as in a 'fatherless world; alienated from his God, who regards not his trivial affairs: he will cease

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pray for the guidance of his wisdom, or the protection of his power. In the difficult path of virtue, conscious that he must struggle alone, without assistance or support, he will soon abandon every effort, and sink into the listlessness of indiffer. ence, or the torpor of despair. Finding the task of subduing his passions, of maintaining a steady firmness in those principles which dignify his nature, too mighty for his accomplishment, all his virtues will be stunted in their growth; or, chilled by the coldness of neglect, will wither and die: and let the idea once possess the vicious mind, that

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God is too great to watch the progress of individual guilt, to blast its schemes, to counteract its designs and with what unwonted zeal will he gratify every lust! and at the altar of passion with what ardour will he sacrifice all the charities of human life! A disordered and an abandoned world will present to him a wide field of indulgence; and crimes of every hue will shoot forth with an unnatural luxuriance in so congenial a soil. But the thought, the Methodistical thought, if you please, that God is the God of individuals, that there is no being so insignificant in his wide domain as to escape his providential care; but that, as a father, he hears the suppliant's cry, guides bis way, and controuls his destiny,-operates most powerfully in the cause of religion and virtue. The mind, contemplating a present Deity, adores his perfections, and seeks to enjoy a consciousness of his favour; the character rises, and is matured under his transforming influence; the struggles against temptation, sin, and sorrow, in a vale of tears, become successful, because they are animated by the inspecting eye of the Divinity; and the feeble creature, armed with the omnipotence of Heaven, is more than a conqueror. Mighty are the triumphs of principle over passion, and of piety over the world, And what a powerful check to vice is furnished by a consciousness in the bosom of the sinner, that he cannot hide him. self from the presence of his Judge! that the Almighty Being surrounds Iris path, and is acquainted with all his ways! Let this impression be once felt, and the pleasures of vice lose all their captivating charms; the heart sickens at temptation.

God is here,' irradiates the darkness of the night, tears off the cowl of secret villany in the face of day, and so alarms the conscience, that imagined crimes are destroyed in the embryo: thus iniquity is restrained in the heart, which bows not to the sceptre of virtue ; and, call them by what names we please, those must be the friends of society and human happiness who give pre-eminence to a doctrine which the world is too prone to forget, and the ab

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sence of which affords a wide range to Atheism, with all its train of crimes and woes.'

The Second Letter enters on the subject of Missions in general; and here he again charges the Reviewer with Infidelity, 1, Because he treats with levity the gross and cruel superstitions of Paganism; 2, Because he pours ridicule and contempt on Christian Missionaries, merely for their attempts to propagate Christianity; 3, Because he argues against Missions (particularly to India) on the ground of political expediency, to the exclusion of the providence of God, and in opposition to the eternal principle of moral duty.'

The third and last Letter considers the present state of Literature and of the Reviews, and their avowed hostility (with the excep tion of the Eclectic) to Evangelical Religion. - This Letter we particularly recommead to those who, while they reject all other Antichristian works, continue to encourage and prefer those monthly journals which are directly hostile to Christianity.

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Upon the whole, we consider this as a masterly performance. The argumentative parts are strong and convincing; the satire occasionally introduced keen and poignant, without being illiberal or low; and the language in general, perspicuous, energetic, dignified, and in some instances, subime.

The author, as in his Answer to the Barrister, has introduced a few notes, which tell well in their places; and from one of them we were much surprized to find, that, for all the ribaldry lately introduced in the Edinburgh Review, the public stand indebted to a Reverend Divine, the Author of 2 volumes of Modern Sermons.

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century. If,' says Mr. Bogue in the Preface, he may not be entitled to a place among the first three in the Republic of Theological Letters, he may be justly ranked among the thirty who were all renowned above their brethren.'

In perusing many of the religious books of that age, we are led to conceive that the mind of the writer was not on the stretch: They are full of every day thoughts; and contain only such ideas as most men, who are well acquainted with the subject, could easily furnish. Dr. Grosvenor was not of this school. It is seen, from his writings, that he stirred up his whole soul; and exerted his powers with energy to produce the best ideas,to express them in his best language, and to embellish them with the most appropriate decorations. Such a man pays proper respect to the public, and makes it a present worthy of reception. Where this is not done, men should not publish, and the world should not be pestered with the indolent conceptions of lazy souls!'

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To collect, and re-produce the works of the able writers of a former century, is certainly commendable; and we hope that, while many private Christians will receive spiritual benefit from this volume, students in divinity, and young ministers, will find much to improve their minds, and much to imitate in their discourses.'

This volume contains sixteen sermons on interest?ng subjects; and a sketch of the author's life.

From the first discourse, on Luke xv. 41; Beginning at Jerusalem,' we present our readers with the following delightful passage: —

Tell them, that as I was sent to the lost sheep of the house of Israel, so, if they will be gathered, I will be their Shepherd still. Though they despised my tears, which I shed over them, and imprecated my blood to be upon them, tell them it was for their sakes 1 shed both; that by my tears I might soften their hearts towards God; and by my blood 1 might reconcile God to them.

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Tell hem I live; and because I

am alive again, my death shall not be their damnation; nor is my murder an unpardonable sin, but that the blood of Jesus cleanseth from all sin, even the sin by which that blood was drawn.

Tell them, yon have seen thé prints of the nails upon my hands and feet, and the wounds of the spear in my side; and that those marks of their cruelty are so far from giving me vindictive thoughts, if they will but repent, that every wound they have given me speaks in their behalf, pleads with the Father for remission of their sins, and enables me to bestow it; and by those sufferings which, they may be ready to think have exasperated me against them, by those very wounds, court and persuade them to receive the salvation they have procured. Say, Repent, that your sins may be blotted out, against the times of refreshing shall come from the presence of the Lord,' Acts iii. 19.

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Nay, if you meet that poor wretch that thrust the spear into my side, tell him there is another way, a better way, of coming at my heart, if he will repent, and look upon him whom he has pierced and will mourn. I will cherish him in that very bosom he has wounded.; he shall find the blood he shed an ample atonement for the sin of shedding it, and tell him from me, he will put me to more pain and displeasure by refusing this offer of my blood, than when he drew it forth.

Letters upon Arianism, and other Topics in Metaphysics and Theology; in Reply to the Lectures of the Rev. Ben. Carpenter. By Thomas Belsham, 8vo, 4s.

MR. CARPENTER, sometime since, published Lectures on the Works of Creation, and the Doctrines of Revelation ;'which were intended as a defence of modern Arianism, though he tells us, he is not very solicitous to make proselytes to his system' as he conceives that every sect of professing Christian's believes all that is necessary for salvation; and that each is able, as he expresses it, to select those motives from

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Scripture which are best adapted to promote their own edification:' and these he takes to be the ingredients of true candour.

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On this subject, we beg leave to cite a passage from Mr. Belsham, which we do with the more pleasure, as we cannot often quote him with approbation : Candour, surely, does not consist in believing all systems to be equally true, or equally false, or equally uncertain, or equally indifferent; nor is it bigotry to endeavour, by all fair and honourable means, to propagate the doc trine which, after due examination, is judged to be true and important, even though it may occasionally disturb the slumbers of those who, from ignorance, or indolence, or self-interest, may be desirous that mankind should always remain in error. If this be candour, Christ and his apostles were the most uncandid of all men; and the great reformers, to whose vigorous efforts the present generation is indebted for its civil and religious liberties, and for its mental and moral improvements, were unchristian bigots; for they were the great disturbers of the peace of mankiud ; and, by their zeal for truth, and their bold and determined opposition to established error, they incurred the charge of turning the world upside down. In my estima tion (continues Mr. B.) that man is truly candid with respect to his own opinions, who avows his principles fairly, and without any disguise or mental reservation; and he is candid with respect to others, who readily concedes to them in practice, as well as in words, the same right of private judgment, which he claims for himself, who makes every reasonable allowance for the effect of early prepossessions, and other circumstances which tend imperceptibly to bias the judgment; who does not hastily impute to his opponents improper motives,who is willing patiently to listen to arguments, and to consider objections, and who does not charge his antagonist, personally, with consequences which he disavows, however clearly they may appear to himself to follow from his princi.

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ples, and however necessary he may feel it to be to state such conse quences, in order to guard others against pernicious and dangerous opinions.

Of the opinion that rejects all controversy, and renouuces the spirit of Proselytism,' says Mr. B., it may become us to recollect that there is such a duty as Christian zeal, or zeal for truth; and that the disciples of Jesus are exhorted to contend earnestly for the faith which was once delivered to the saints. Of this the apostle Paul was an eminent example; so likewise was the apostle John. Their epistles are chiefly controversial. They express great indignation against the errors and pernicious principles with which the Christian doctrine, in that early age, began to be corrupted.' P. 15.

These sentiments we cannot but approve and consider as a sufficient apology for the earnestness with which we find it necessary to contend for what we consider as the most important and essential truths.

On reading the celebrated work of Mr. Wilberforce, Mr. Carpenter has this reflection : 'Has God created an order of beings, amongst whom vice and misery are more prevalent than virtue and happiness,

and will be more prevalent thro' eternal ages? O distressing and horrid thought! Nothing short of demonstration shall convince me of its truth; and against such demonstration I would wish to close my eyes in everlasting sleep!' possible an intelligent man can impose on himself by such a sophism?

Is it

Is it wonderful that such a man should remain unconvinced?

On the question, Whether the system of Mr. Wilberforce or Mr. Belsham be best adapted to promote religious and moral excellence? he decides in favour of the former; arguing both from observation and from fact,' and acknowledges that Mr. Fuiler has established this conclusion in his Defence of the Calvinistic System.

It is a curious fact, in the history of modern Heresy, That the ene mies of the doctrine of the Trinity have continued to sink lower and

lower in their estimation of the Redeemer of mankind. The first Socinians worshipped him; and Socinus even persecuted his brotherheretic David, for refusing what the modern. Unitarians call gross idolatry, the worship of Jesus Christ. The Arians of the last century also considered him as the subject of religious worship; such were Drs. Clarke, Chandler, Benson, &c. ; but since the time of Dr. Price, it seems this has been given up also by the Arians. With what propriety these gentlemen can call Christ the Maker, Preserver, and Governor of the World (i. e. as Mr. B. observes ' to every practical purpose, God') and yet refuse to worship him, it is difficult for us to conceive.

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Mr. B., however, is a genuine disciple of Dr. Priestley; and believes Jesus is, in all respects, a man like ourselves. Can any wonder that those who have descended so low in their opinion of the Saviour should reject him altogether? Indeed, Mr. C. remarks, It is unpleasing to reflect how many well-disposed youths, who came there, i. e. to Hackney,* to be educated for the Christian ministry, have not only given up that profession, but Christianity itself. We are sorry Mr. B. is constrained to add, This fact, to a certain extent, cannot be denied.'

The remaining part of this work is devoted to an attempt to lower the character of Christ to the Unitarian standard, of which we give the following specimen.. When Jesus Christ is represented as the Judge of the world, it is explained to mean only that the future state of all mankind will be eventually awarded, agreeably to the solemn and explicit declarations of the gospel!!!

P. 86.

Important Considerations, respectfutly addressed to a distinguished Female Invalid, and published with a l'iew to the Benefit of other Patients at the Bristol Hot Wells. 18.

It is hard for the rich to enter into the kingdom of God. Born in affluence, and educated in high * This refers to the late Unitarian College there.

notions of their own importance, it is hard to stand before God, and sue for mercy, on the same ground. as the vulgar. It is hard to resist the tide of flattery, which is continually pressing upon them in every direction; and to believe that the fine things, which almost every body says of them, are, after all, not true. It is hard, after traversing the circles of dissipation, and receiving the caresses of the great, to break off, and desert their ranks, amidst their execrations and reproaches; yet these people must die, and are dying daily, like other men. Impressed by such sentiments, the writer of this pamphlet feels an

'anxious solicitude' for the salvation of the rich; especially those who are bordering on the grave. May it prove that this solicitude has not been excited in vain!

As the

The greater part of the piece consists of an address to an unknown personage' at the Bristol Hot Wells, now no more. Rev. Thomas Scott, to whom the manuscript was sent, and who has written a short recommendatory preface to it, does not appear to know the writer, it were vain for us to indulge conjecture. By the account which she gives of herself, she appears to be the widow of a clergyman, who had been patronized by the nobleman whose widow she now addresses; and to have been at the Hot Wells herself at the time, on account of a consumptive complaint. The piece is dated from St. Vincent's Parade. Whoever the writer is, we hope it will not be the last effort of her pen.

After respectfully introducing herself to the lady, she directs her attention to the Holy Scriptures, gently insinuating, that this was a book, with the contents of which her ladyship was, probably, but little acquainted; briefly recites the Scripture account of the Fall and depravity of the species, appealing to the present state of the world, and of our own country in particular, as confirmations of the melancholy truth; introduces the grace of the gospel, and the necessity of our feeling the need of it,

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