the contrary, he will not shelter himself beneath the screen of discreditable ignorance, we know not how he can escape the imputation of being a foul defamer of the pious living and the illustrious dead.

This author tells us that Calvinists contend that the sin of Adam introduced into his nature such a radical impotence and depravity, that it is impossible for his decendants to make any voluntary effort towards piety and virtue, or in any respect to correct and improve their moral and religious character; and that faith and all the Chris. tian graces are communicated by the sole and irresistible operation of the Spirit of God, without any endeavour or concurrence on the part of man' (p. 2): that it 'destroys the free agency of man' to ascribe both his good will and good works solely to the resistless influence of the Holy Ghost.' He intimates that the doctrine of Calvinists 'calls upon a man indolently to wait for the workings of the Spirit, without any effort of his own, any endeavour after righteousness' (p. 60): that it teaches that grace is irresistible,' and necessarily and solely produces a godly life, so as to leave no room for faithfulness on our part' (p. 70): that the Holy Ghost effects the salvation of men without any exercise of their understanding and will' (p. 58): that Calvinists maintain that God offers salvation to men upon a condition which it is impossible for them to perform; and that he inflicts punishment for the violation of a command which they are absolutely unable to obey' (p. 193). Quotations to this purpose might be multiplied, as the Bishop repeats the same idea again and again in the course of his book.

་

Now every person, who is but moderately acquainted with theological subjects, must perceive the extraordinary confusion of things that differ, and ignorance of the doctrines opposed, under which Bishop Tomline labours.

1. He is either disgracefully ignorant, or disingenuouly regardless, of the distinction between the natural and the moral powers of the

human mind. Calvinists strent ously maintain that the require ments of God, in his law and in his gospel, are commensurate with, but by no means transcending, the na tural faculties and abilities of men ; that the motives to obedience arise from the most just and reasonable views that can be addressed to the understanding and the conscience of an accountable being; that, in short, nothing hinders any man from a cordial compliance with the notified will of God, but the disiaclination of his own mind; that is, the voluntary love of sin. Such disinclination to goodness, is what Calvinists call moral inability: they regard it as the germ and principle of all impiety, unbelief, and rebellion against God; and, because it is a voluntary aversion, consisting solely in the wilful and perverse enmity of the affections to that which is morally excellent and amiable; and involving no want of natural ability to choose and exercise the opposite disposi tions, they regard it as the proper object of the holy displeasure and punitive justice of God. It is, in their opinion, what the Scriptures call the carnal mind, the heart of stone, the natural man, the old man. They hold, that this moral inability is no more a palliation of sin, or a plea in bar of the judicial vengeance of Heaven, than the covetousness, or perfidy, or malevolence of a man's disposition can furnish an excuse for his fraudulent, treacherous, or murderous actions: and, in support of their sentiment they appeal to the common sense and universal judgment of mankind, which considers an inveterately base and wicked disposition as an aggravation, instead of au extenuation, of any criminal act.

2. That the Bishop's zeal against Calvinism far outstrips his knowledge, he has supplied another proof in the manner in which he expresses himself on the subject of metaphysical liberly. It is inexcusable in any man to write on this subject, who has not studied President Edward's Inquiry into the Freedom of the Willa work which divines and philosophers of

MR. HILL commences his pamphlet with some encomiums on the glorious Revolution, under King William the Third, and the establishment of religious liberty in consequence of it; lamenting that attempts are now made, as contrary to sound policy as to religion, to abridge rather than to enlarge that liberty. Among these he reckons the effort to tax places of worship; which have, in general, been decined exempt from all parochial taxations for 120 years. It is indeed pleaded, that in the act of the 43d of Eliz. on which our poor laws are founded, all places producing profit may be assessed; but Mr. Hill jusily observes, that meeting-houses could not have been intended by that law, for none were then permitted.

Mr. Hill conceives that it is a real hardship, that any persons whatever should be obliged to account to a magistrate for his voluntary donations (for such they are) which are given to a place of worship, whether a ticket for a seat is given, or merely a subscription made,-every halfpenny so given having been taxed before.

It is observed, that in some parochial places of worship, the seats are let for the emolument of the preacher, or for the benchit of the proprietor; and it seems that such places are as liable to taxation as chapels and meeting - houses are. To tax the one therefore, and not the other, appears to be partial and unfair; but, perhaps, it is thought necessary that Methodists and Dissenters should pay smart money'

for their religion, and be exposed to an inquisitorial authority, such as bankrupts and swindlers must submit to; a specimen of which was exhibited at the late Guildford sessions.

Mr. Hill proceeds to make some very smart remarks on the speech of the advocate in the late trial; and comments on such expression as the following: That the splendid and benevolent donations of the Methodists are viewed with alarm; — that by these they draw people from the Established Church;

that they should not be allowed to indulge in these acts of ostentatious charity, without first contributing to the relief of the parochial poor; - that if this system was ufjered to be extended, it is impossible to say where it will end! `and yet Mr. Spankie says, ft must term nate in the utter annihila an of the Established Church. Mr. certainly laid himself open, in the-e unguarded and intolerant expressions, to the keen and satirical pea of Mr. Hill, who has not spared him; but represcuts him as the tool of high-church alarmists, who, by reviving the malicious ery of The church is in danger,' would gladly abridge the liberty and cramp the exertions of good men.

The author proceeds to shew, that the real danger of the church is not from without, but from with in, that she will never be injured by sound and orthodox Dissenters, who love her foundation; but from those of her own body, who attack the foundation itself. Let the doctrines of the church be faithfully and zealously maintained, and the parish churches will be revisited with unaccustomed crowds.

But let any other methods be adopted, and that which is bad will soon become worse. Let the magistrates throughout the country join the present religious uproar, and levy a partial and persecuting taxation against those whose regious zeal makes them outshine their neighbours, and they will soon find that the church will be in much greater danger than from any cause which the iertullus of the day was pleased to assign.'

Mr. Hill concludes thus: Let Christians of all denominations unite as one, and, according to their religious principles, be firm, yet moderate; patient, yet persevering; and apply respectfully to Government for their needed redress; and I humbly trust we shall yet have more abundant cause to bless God for that justice and liberality exemplified by our Governors, which shall still more unite our hearts to the British Constitution, and to the King who fills the British throne.' The Appendix contains a paper, including the regulations for the admission of persons into the Catholic chapel at Cheltenham, in which sittings of various descriptions are let; after which Mr. Hill indulges his comic fancy in the supposed catechisation of a Catholic Priest, under the new Protestant Inquisition; and then in the similar examination of a Protestant Dissenter, in both which many of Counsellor Spankie's candid and eloquent sayings are archly introduced. The whole terminates in the adoption of that excellent petition, that God would give the magistrates grace to execute justice, and to maintain

truth."

Select Homilies of the Church of England, appointed to be read in Churches in the Time of Queen Elizabeth, and no less suitable for Villages and Families, 12mo, 38 6d.

THE Homilies of the Church of England are in two books, though, of fate years, generally printed in one large volume, 8vo. The former book was set forth in the reign of King Edward VI. of blessed memory; and (according to the historical preface of the present editor) was drawn up by Archbishop' Cranmer, assisted by the venerable Latimer. The second book was published by Archbishop Parker, in the reign of Queen Elizabeth, and chiefly drawn up, as is believed, by the admirable Bishop Juel; so that these books contain the genuine unadulterated doctrines of the Reformation, in the very language of the most celebrated Reformers; and the editor of this edition has admitted no alteration, but

XIX.

the change or omission of a few words, which time has rendered obsolete and unintelligible.

The present selection is made by omitting those Homilies (or parts of Homilies) which treated on temporary subjects, the peculiarities of Popery, and merely moral or political duties. The subjects retained are Reading the Scriptures, The Misery of Man, Salvation by Christ, Faith, Good Works, Love and Charity, - Apostacy, The Fear of Death, Prayer, The Nativity, the Passion, and Resurrection of Christ, Whitsun day, Rogation Week, - Repentance, &c.

These Homilies will, doubtless,' be acceptable to Christians in general, but especially to Members of the Church of England; and we think it might answer a most excellent end, if they were occasionally read in places where the gospel has been resisted and opposed under the idea of Novelty and Enthusiasm, since it will be seen that the doctrines of Grace, Justification by Faith, &c. are the very pillars upon which the church is founded; and which every clergyman is obliged to subscribe (Art. 35.) as godly and wholesome doctrine.'

As to the style of these discourses, it is antique and venerable; but considering the age in which they were written, we have the authority of three bishops (Burnet, Horsley, and Tomline) for saying they are very extraordinary compositions." Dr. John Hey, of Cambridge, says,

I have really a very high opinion of them: I find them continually improve upon me, the more I read, the more I find in them to read and admire.' Bishop Horsley. goes farther. In his charge of 1790, he says, These discourses I would earnestly recommend to your frequent study, as an unexceptionable summary of doctrine, and an excellent model for popular instruction.' As it is but seldom that evangelical truth comes with such highchurch recommendations, we hope they will be attended to, and that this publication will be the means of removing the prejudices of many.

3 L

The Glory of the Creator displayed in the visible Heavens: A Sermon, occasioned by the grand and beau tiful Appearance of the COMET, which has lately visited our Hemisphere. By Joseph Jefferson,

Price 1s. 8vo.

It is the wisdom of Christian ministers to excite the attention of their hearers to their great concern, by noticing and improving passing events: in so doing they imitate their great Master, who took every occasion of affording spiritual instruction to his disciples, by leading their minds from earthly to heavenly objects. Mr. Jefferson has taken this method with regard to the celestial stranger,' whose appearance has engaged the attention of every eye. The

text is Ps..xix. 1. The heavens declare the glory of God;' from which he contemplates some of the more evident wonders of the visible heavens; and then enquires in what different ways they declare the glory of God. Mr. J. treats these particulars as a workman who needeth not be ashamed; and we trust that this seasonable discourse will be extensively perused, and the glory of God in his works be promoted by this display of it from his word.

The Adoration of our Lord Jesus

Christ vindicated from the Charge of Idolatry: A Discourse delivered at Hackney, by J. P. Smith, D. I). Published at the Request of the Hearers. Price Is. 6d.

Dr. Priestley was pleased to call the worship of Jesus Christ the Corner-stone of Superstition, which he said, 'the Reformists left untouched.' The professors of what is, in courtesy, called Unitarianism, or more properly Socinianism, have generally adopted the same sentiment. Dr. Smith, who, in consequence of the removal of Dr. Priestly's successor to a newly-erected chapel in Hackney, now occupies the same place of worship, has delivered, it appears, a set of lectures there; in

which The Origin, Extent, and Consequence of Idolatry,' formed one of the subjects. An expecta tion of the discussion of this subject produced an anonymous letter to the preacher, requiring him to vindicate himself from the charge of Christian Idolatry. This he readily undertook, in a discourse ou Heb. i. 6. Let all the angels of God worship Him.' - Dr. Smith's plan is as follows: he proposes to prove, That the true and essential nature of the One Infinite God was, in an intimate and indissolute manner, united to the man Jesus; yet, without any confusion of the divine and the human natures: that such an union was necessary to constitute the person of the Messiah, as described in the Jewish prophecies and that, for this reason, the Messiah is the proper object of religious adoration."

In support of this 'proposition, the preacher produces the following proofs:

1. Our blessed Lord, in the days of his humiliation, accepted such homage as appears to have been designed and understood to be religious adoration, without any exception, caution, or limitation.

2. There are declarations in the scriptures, attributing to him the possession and exercise of those qualities which have a near relation to religious worship, and imply a right to it.

3. The scriptures demand for the NAME of Christ such high regard, as appears irrational and indefessible, except on the supposition of his being entitled to religious homage.

4. Christians are described in the New Testament, by the particular characteristic of invoking the Lord Jesus Christ.

5. The New Testament furnishes examples of religious worship paid to him.

On all these particulars Dr. Smith enlarges and proves, we think, in the most satisfactory manner, that the adoration of Jesus Christ strictly agreeable to the word et God, and by no means liable to the charge of idolatry.