with which all our moral actions and religious duties must be performed; after this I shall insert a discourse on Christian prayer. The whole I shall conclude with considering the nature of that great change which we must all undergo, I mean death, as preparatory to the awful decision of our eternal condition, which will be made for us by the same person who first undertook to deliver us from the wrath of God; became our Re deemer, and will then act as our impartial Judge." The style is simple and unadorned the whole work forms a candid statement of Christianity as taught by our established church; and is well adapted to serve the purposes which Mr. Plump tre had in view. ART. XXVII. The Galvinistic and Socinian Systems examined and compared, as to their several pages within a few lines: in Of the present edition Mr. F. thus speaks: "Since the first edition, the author has attempted in some places to strengthen his argument, and to remove such objections as have hitherto occurred. The principal additions will be found in letters iv. and xv." These additions contain a vindication of himself against the objections of Dr. Priestley, Mr. Belsham, and the Monthly Review, ART. XXVIII. A Reply to Mr. FULLER'S Appendix to his Book on "The Gospel worthy of all Acceptation: particularly to his Doctrine of Antecedent Holiness, and the Nature and Object of justifying Faith." By ARCHIBALD M'LEAN. 12mo. pp. 154. THIS controversy is upon the nature of faith, the previous disposition of mind which is necessary to believing, and the consequences which attend it. "As the clear and decisive reasoning of the apostle Paul," Mr. M'Lean observes, has not put an end to this controversy, which has been agitated ever since, I am of opinion that it is of such a nature, that it can only be satisfyingly decided in the conscience and experience of such individuals as are taught of God; and that it is part of that knowledge which no man can effectually teach his neighbour;" p. 154. It would therefore be useless to trouble our readers with a detail of the arguments which are here produced. ART. XXIX. A Letter to an Antipedobaptist. By JOSEPH PRIESTLEY, LL.D. F. R. S. &c. &c. 8vo. pp. 48. THE object of this tract is to vindicate the practice of infant baptism; and this object the venerable author has completely obtained. After stating some very strong presumptive evidence in favour of the antiquity of infant baptism, Dr. P. produces arguments of a more direct nature. These arguments are drawn from the writings of the early Christians; upon whose evidence with respect to practices that were established in the primitive church the Doctor offers the following just remarks. "Nothing is so likely to pass without particular notice by writers as things that are universally known and practised by the persons for whose use their books were written. For this reason it is that we have a fuller account of Roman customs in the Greek than in the Roman authors, who wrote for the use of Romans, to whom their customs were as well known as to them selves. This accounts for nothing being said, except in a slight and indirect manner, by early Christian writers of assembling for public worship on the Lord's day, or of the particular manner of administering Christian ordinances; these things being well known to those for whose use they wrote. We cannot, therefore, expect any express mention of infant baptism if it was the universal practice, and the propriety of it not disputed by any sect of Christians. Expressions, however, occur from which it may be clearly inferred; and this circumstance furnishes the most satisfactory evidence of the universality of any custom." Such expressions relating to infant baptism are to be found in Justin Mar tyr, Irenæus, Origen, Tertullian, Cyprian, and others. Objections are next fairly considered, and successfully repelled. The author then proceeds to inquire into the origin of antipædo-baptism; and he asserts, that it cannot be traced higher than to the Petrobrussians, in the twelfth century. The tract concludes with some observations on dipping or sprinkling, and on the ob ga tion of the rite of baptism itself. With respect to the latter, which the author piously believes to be still in force, he yet makes the following candid remarks, "At the same time candour requires us to observe, that since the great object of Christianity is purity of heart and life; if this end be really attained by those who, for insufficient reasons, omit what we take to be even an useful means, and much more what is merely an emblem, of it, we should not condemn either the Quakers, who reject both baptism and the Lord's supper, or those Christians who, judging baptism to be now unnecessary, do not choose to have their children baptised. Let every man be fully persuaded in his own mind.” ART. XXX. Methodism unmasked, or the Progress of Puritanism, from the Sixteenth to the Nineteenth Century: intended as an explanatory Supplement to "Hints to Heads of Families." By the Rev. T. E. OWEN, A. B. Rector of Llandyfrydog, Anglesea, and late Student of Christ Church, Oxford. 8vo. pp. 123. there will be many whose political principles are as untainted, as their religious zeal is pure." To what attention can any writer be entitled, who is guilty of such palpable contradiction! "IN submitting the following pages to the public eye," observes the candid, mild, and consistent compiler, in his preface," it is by no means my design to excite the general indignation against all sectarists; much less is it my wish to This work is a compilation of the rouse government to any acts of cruelty most virulent and abusive nature; evior oppression towards them. My inten- dently designed, notwithstanding the tion is far otherwise. It is to prove, by compiler's protestations, to excite gene the following extracts, what I have be- ral indignation upon all who venture, fore asserted, that sectarists, of all kinds, in obedience to the dictates of conare (and ever have been, since the refor- science, to withdraw from the commumation) either blind instruments, or nion of the established church; but we wilful tools, in the hands of anarchists trust that the good sense of our countryand atheists; that their aim is not a re- men will render this iniquitous design form in religion, but a total overthrow abortive. of our religious and political constitutions, and a revolution in these dominions, similar to that which has deluged France with blood, and brought upon many millions irreparable ruin." "I know," says he, in the conclusion, p. 117, "there are some sectarists who are, as yet, of avowed and unquestionable loyalty." Again, p. 120, "I will hope that among those sectaries who may honour this little work with a perusal, ANN. REV. VOL. I. Men who can sit down to recommend persecution, are men "born out of due time." The Jewish Sanhedrim that sat in judgment upon the early Christians; the court of the inquisition, that punished with imprisonment and with death the bold assertor of the liberty of conscience, would have found them useful instruments: by the Bonners of for mer times they would have been highly esteemed; and by the Marys, they N would have been caressed and honoured; but in this age of civil and religious free. dom, they will be condemned to the neglect and insignificance which they so justly merit. ART. XXXI. Christ the Sinner's Surety, or the Insolvent Debtor's Discharge. 12mo. pp. 32. IF this little tract should secure the author's wishes, we are told, "it will then appear that God is pleased, some times, to adopt the weakest instruments to accomplish the most important pur poses." Of the purposes we will not pretend to judge; but of the weakness of the instrument we are fully convinced. ART. XXXII. A further Consideration of the Arguments of the Sabbatarians, and the Accompt balanced, in Seven Letters; being a Reply to the "Remarks" of Mrs. ANN ALSOP, and those of her two Friends. By T. EDMONDS, Minister of the Gospel, Upton-upon-Severn. 12mo. pp. 52. A WELL meant attempt to reclaim some weak people from an opinion that they ought to keep the seventh day holy, rather than the first. ART. XXXIII. Lectures on the Gospel of St. Matthew; delivered in the Parish Church of St. James, Westminster, in the Years 1798, 1799, 1800, and 1801. By the Right Rev. BEILBY PORTEUS, D. D. Bishop of London. 2 vols. 8vo. pp. 364 and 363. IT is much to the honour of this celebrated prelate, that he should thus have stepped aside from the common routine of official employment for the purpose of engaging in a laborious undertaking, the success of which, previous to its commencement, must have appeared to him extremely problematical; and the execution of which, at his advanced period of life, must have required much painful exertion, and been. attended with considerable fatigue. The worthy Bishop must, however, have received great satisfaction from the avidity with which these lectures were attended, and especially by those classes of society among whom it is, perhaps, most difficult for a preacher of the gospel to procure an audience. So despotic is the empire of fashionable folly, and so overwhelming the giddy vortex of never-ending dissipation. In the first lecture we have an interesting compendium of the several books which compose the Old and New Testament, together with their leading ob jects and design. In the conclusion, the Bishop strongly insists upon the utility, and the absolute necessity, of reading the scriptnres; and then states the nature of the subsequent lectures. In these he designs, first, to explain and illustrate obscure passages; secondly, to point out leading and fundamental doctrines; thirdly, to confirm and strengthen faith in Christianity; and fourthly, to enforce the great moral precepts in the gospel. The venerable prelate_closes this introductory lecture in the follow ing admirable manner: "An exposition of scripture, then, musť at all times be highly useful and interesting to every sincere disciple of Christ; but must be peculiarly so at the present moment, when so much pains have been taken to ridicule and revile the sacred writings, to subvert the very foundations of our faith, and to poison the minds of all ranks of people, but especially the middling and the lower classes, by the most impious and blasphemous publications that ever disgraced any Christian country. To resist these wicked attempts is the duty of every minister of the gospel; and as under my superintendance, to exert themI have strongly exhorted all those who are selves with zeal and with vigour in defence of their insulted religion, I think it incumbent on me to take my share in this important con test, and to shew that I wish not to throw burthens on others of which I am not willing to bear any full proportion. As long therefore as my health, and the various duties of mit, and the exigencies of the times require an extensive and populous diocese, will persuch exertions, I propose to continue annually these lectures. And I shall think it no unbecoming conclusion of my life, if these labours of my declining years should tend in About this time, and for some years before; The Age of Reason, and other pestilent writings of the same nature, were disseminated through almost every district of this country with incredible industry. any degree to render the holy scriptures more clear and intelligible, more useful and delightful; if they shall confirm the faith, reform the manners, console and revive the hearts of those who hear me; and vindicate the honour of our divine Master from those gross indignities and insults, which have of late been so indecently and impiously thrown on him and his religion." The second lecture commences with some excellent observations on the authenticity of the gospel history in general, as delivered by the four evangelists. His Lordship then opens his remarks upon the gospel of Matthew; and having endeavoured to account for some of the difficulties which occur in the genealogy of Christ, he proceeds to illustrate the extraordinary circumstances which are recorded in the two first chapters. The third lecture relates principally to the mission of the Baptist; and comprises "a short history of the doctrines, the life, and the death of that extraordinary man." The remarks which follow by way of inference, in proof of the divine mission of Christ, as derived from the testimony and acknowledged character of his renowned precursor, must, we think, appear convincing to every candid and unprejudiced reader. From these we shall select the following: "Besides bearing this honest and disinterested testimony to Christ, the Baptist hazarded a measure which no impostor or enthusiast ever ventured upon, without being immediately detected and exposed. He ventured to deliver two prophecies concerning Christ; prophecies too which were to be completed, not at some distant period, when both he and his hearers might be in their graves, and the prophecy itself forgot, but within a very short space of time, when every one who heard the prediction might be a witness to its accomplishment or its failure. He foretold, that Jesus should baptize with the Holy Ghost and with fire, and that le should be offered up as a sacrifice for the sins of mankind. These were very singular things for a man to foretel at hazard and from conjecture, because nothing could be more remote from the ideas of a Jew, or more unlikely to happen in the common course of things. They were moreover of that peculiar nature, that it was utterly impossible for John and JESUS to concert the matter between themselves; for the completion of the prophecies did not depend solely on them, but required the concurrence of other agents, of the Holy Ghost in the first instance, and of the Jews and the Roman governor in the other; and unless these had entered into a confederacy with the Baptist and with Christ, to fulfil what John foretold, it was not in the power of either to secure the completion of it. Yet both these prophecies were, we know, actually accomplished within a very few years after they were delivered; for our Lord suffered death upon the cross for the redemption of the world; and the Holy Ghost descended visibly upon the apostles in the semblance of fire on the day of Pentecost." The subject of the fourth lecture is the temptation of Christ. In this the Bishop adopts the literal hypothesis, rejecting the opinion of those commentators who have recourse to a visionary representa tion, though he acknowledges, "that their opinion is supported by many specious arguments, and seems to remove some considerable difficulties." We will not presume to contradict the venerable preacher; but would, however, advise our readers not to give to our divine poet, from whom all this Christian mythology is borrowed, the authority of inspiration; but to weigh well in their minds an hypothesis respecting this extraordinary transaction in the early part of the ministry of Jesus, which we noticed in a preceding article. The fifth lecture is so excellent, that we cannot too earnestly recommend a careful perusal of the whole. It begins with the opening of the ministry of Jesus, as related in the latter part of the fourth chapter of Matthew; and pointing out the objects it embraced; the conditions it required; and the noble idea which is thus presented of the Christian religion. His lordship then. considers the choice which Jesus made of companions and assistants; and briefly examines the conduct of Mahomet on a similar occasion. He then proceeds to the great subject of the lecture, the miracles of Christ; upon which his remarks are numerous, just, and in the highest We select with degree satisfactory. pleasure the following passage: "These miracles being wrought not in the midst of friends, who were disposed to favour them, but of most bitter and determined enemies, whose passions and whose prejudices were all up in arms, all vigorous and active against them and their author, we may rest assured that no false pretence to a supernatural power, no frauds, no collusions, no impo sitions, would be suffered to pass undetected and unexposed; that every single miracle would be most critically and most rigorously sifted and inquired into, and no art leit unenployed to destroy their credit and counteract their effect. And this in fact we find to be the case. Look into the ninth chapter of St. John, and you will see with what extreme care and diligence, with what anxiety and solicitude the pharisees examined and re-examined the blind man that was restored to sight by our Saviour, and what pains they took to persuade him, and to make him say, that he was NOT restored to sight by Jesus. "They brought," says St. John to the pharisees, "him that aforetime was blind; and the pharisees asked him how he had received his sight. And he said unto them, Jesus put clay upon mine eyes, and I washed, and did see.' A plain, and simple, and honest, relation of the fact. "But the Jews, not content with this, called for his parents, and asked them saying, Is this your son who ye say was born blind? How then doth he now see? His parents, afraid of bringing themselves into danger, very discreetly answered, We know that this is our son, and that he was born blind; but by what means he now seeth we know not; or who hath opened his eyes we know not; he is of age, ask him, he shall speak for himself. They then called the man again, and said to him, give God the praise, we know that this man (meaning Jesus) is a sinner. The man's answer is admirable: Whether he be a sinner or no, I know not; but this I know, that whereas I was blind, now I see. Since the world began, was it not known that any man opened the eyes of one that was born blind. If this man were not of God, he could do nothing. And they answered him and said, Thou wast altogether born in sin, and dost thou teach us? And they cast him out." A very effectual way it must be confessed of confuting a miracle. "The whole of this narrative (from which I have only selected a few of the most striking passages) is highly curious and instructive, and would furnish ample matter for a variety of very important remarks. But the only use I mean to make of it at present is to observe, that it proves, in the clearest manner, how very much awake and alive the Jews were to every part of our Saviour's conduct. It shews that his miracles were presented not to persons prepossessed and prejudiced in his favour, not to inattentive, or negligent, or credulous spectators, but to acute, and inquisitive and hostile observers, to men disposed and able to detect imposture wherever it could be found. And it is utterly impossible that the miracles of Christ could have passed the fiery ordeal of so much shrewdness and sagacity, and authority and malignity united, if they had not been carried through it by the irresistible force of truth, and of that divine power which nothing could resist." The sixth and seventh lectures are a commentary upon some of the most important passages in what is usually called, The Sermon on the Mount. They contain many excellent remarks, but of too miscellaneous a nature, to allow of any analysis. The conclusion of the seventh lecture is very admirable. "The morality he taught was the purest, the soundest, the sublimest, the most perfect, that had ever before entered into the imagination, or proceeded from the lips of And this he delivered in a manner the man. most striking and impressive; in short, sententious, solemn, important, ponderous rules and maxims, or in familiar, natural, affecting similitudes and parables. He shewed also a most consummate knowledge of the human heart, and dragged to light all its artifices, subtleties, and evasions. He discovered every thought as it arose in the mind; he detected every irregular desire before it ripened into action. He manifested, at the same time, the most perfect impartiality. He had no respect of persons. He reproved vice in every station, wherever he found it, with the same freedom and boldness; and he added to the whole the weight, the irresistible weight, of his own example. He, and he only, of all the sons of men, acted up in every the minutest instance to what he taught; and his life exhibited a perfect portrait of his religion. But what completed the whole was, that he taught, as the evangelist expresses it, with authority, with the authority of a divine teacher. The ancient philosophers could do nothing more than give good advice to their followers; they had no means of enforcing that advice; but our great lawgiver's precepts are all DIVINE COMMANDS. He spoke in the name of God: he called himself the son of God. He spoke in a tone of superiority and authority, which no one before had the courage or the right to assunte: and finally, he enforced every thing he taught by the most solemn and awful sanctions, by a promise of eternal felicity to those who obeyed him, and a denunciation of the most tremendous punishment to those who rejected him. "These were the circuinstances which gave our blessed Lord the authority with which he spake. No wonder then, that the people "were astonished at his doctrines; and that they all declared he spake as never man spake.” The principal subject of the eighth lecture, is the cure of the centurion's ser vant. The excellent character of the centurion is beautifully delineated; and his example particularly proposed to persons in the higher walks of life, and to such as are engaged in its busier scenes. In the conclusion, his lordship labours much to prove, that "the mili tary life is not inconsistent with a firm belief in the doctrines, and a conscientious obedience to the precepts of religion." We are by no means disposed |