Mr. Carpenter takes a brief view of the principles and conduct of our ancestors, the Puritans, and the change which a gradual conformity to the world has produced in their defcendants, not much to the honour of the latter; he gives us three inftances: ceremonious vifits on the Lord's day :-a light and irreverent use of God's holy name-and a frequent attendance on public places of amufement.

We think thefe fermons calculated to promote general reformation, and therefore we recommend them to the ferious perufal of our readers, efpecially the youth of both fexes, who are in great danger from a diffipated age;-or, as the author expreffes it, in an advertisement, though they should not be able to ftem the torrent, they may prevent fome individuals from being carried away by it, and poffibly refcue a few who are not yet in the most rapid part of the currrent. Br.....w.

Art. 59. Theological Tracts, in Verfe and Profe. In fome of
which it is tried to fhew, that the Kingdom of Heaven is go-
verned by Men, who are among us, and alive like ourselves.
8vo. pp. 52
15. Printed at Cambridge, and fold by Deighton

in London. 1789.

If the writer of this pamphlet meaned to deal openly with his readers, and to give them an idea, from his title-page, of what they were to expect in his work, he ought rather to have called it anti-theological tracts: but it is no part of the character of the adverfaries of revelation, to deal openly. Theirs is always a masked battery. Of this kind, is the attack before us: for, an attack it evidently is; though not an avowed one. The author, if we will take him at his word, has no intention to undermine and overturn the whole Chriftian church; whatever harm there might be in fuch an undertaking. He is only trying to find the true pillars of it.' Indeed! and pray, good Sir! what may be your motive for feeking these pillars? You would lean on them, we prefume; like Sampfon. Yes; and with the outward pretence of Sampfon, if we are not much mistaken, you also inwardly entertain his fecret views; and, poffibly, you flatter yourfelf with no fmall portion of his fuccefs: but, be affured, Sir ! you refemble the Ifraelite much more in his blindness, than in his ftrength; and, moreover, the pillars, for which you are groping, are not quite fo eafily fhaken down as thofe of a Philistine banqueting house.

One half of this pamphlet is made up of doubts and difficulties, brought forward with all the affectation of modest inquiry. The other half feems to be an awkward attempt at ridicule. We fay feems; because the author has here acquitted himself in fo very bungling a manner, that we hardly know at what. he is aiming. Indeed the whole work is obfcure, and confused; in many parts, unintelligible; and by much too impotent to shake the faith of fuch as have at all inquired into the folid and fatisfactory evidence, by which the truth of Chriflianity has been demonftrated. The author's verfe bears no proportion to his profe,

in point of quantity; confifting only of three fmall pieces: but it is fuperior to it, we think, in quality; and is free from the poifon of fcepticism or infidelity. Some of the lines, in the addrefs to Thyrfis, prefixed to the book, are far from bad. Pe...e. Art. 60. A New Syftem of Religion. 12mo. pp. 50. 2s. 6d. Amfterdam. Kerby. London. 1790.

Not more new than true. The defign is to revive an exploded fpecies of polytheifm. Any fingle globe, and especially our earth, which may, perhaps, be but a toad, or a viper, in the creation,' fays this fyftem-builder, is fo mean and infignificant, amid the immenfity of the univerfe, that it is the height of pride and arrogance to fuppofe it the original work, or fubfequent care, of the Supreme Deity. There are, doubtlefs, infinite fcales of beings between the fountain of exiftence and man.' The highest order in this fpiritual gradation, is that of the gods; the lowest that of the genii or dæmons.' The gods cannot be evil. Each god prefides over a world of his own creation; and has ministering fpirits to manage different departments.' Of the dæmons fome may be bad, because they may even partake of matter, and yet be what men may call spiritual.' They often intermix in human affairs, and produce thofe fingular events which are by fome imputed to fortune, and by others to a special providence.'

Other parts of this fyftem, if we except what is affirmed of matter, are not quite fo curious. Matter is coeternal with the Deity is the fource of all evil; and its imperfections cannot be corrected even by Supreme power.' Man forms the medium between material and fpiritual existence.' His duty is to be ufeful and beneficial to others. His happiness confifts in moral and intellectual improvement. A future ftate cannot be proved; but probability is in favour of it,' because man as the connecting chain between fpiritual and material, must have fomething fpiritual in him; and what is fpiritual cannot die.' In this ftate, vice muft minifter its own torments, and virtue its own happinefs.'

As our author rejects the commonly received fyftems because they are not humble enough for him; one would fuppofe he had never read, or never understood, the plaineft parts of the Old, and more particularly of the New Teftament. Be this as it may; we shall leave his wisdom at full liberty to enjoy unmolefted his own opinion, which, in his humility, he has fet up in oppofition to the baughty doctrine of prophets and apoftles. All that we ask in return is, that he would grant a like toleration to our weakness, who are too proud to take up with any thing fhort of our Bible; to which we have been used from our infancy; and which the more we read and follow, the more we are convinced that all its ways are ways of pleasantness, and all its paths are peace.

As a proof of this writer's humility, he modeftly charges half a crown for what, if it were plain Chriftianity, might be honeftly worth fixpence or a fhilling.

Pe...e.

Art.

1

Art. 61. A Vindication of Speaking openly in favour of important Truths, especially thole refpecting the Divine Unity. 12mo. pp. 17. 20. Johnfon. 1790.

Truth is always important; though fome truths, it must be granted, are of greater confequence than others. There are those, which relate to the very being of virtue and piety, and as fuch, are neceffary to the comfort and happiness of man: to fupport these with watchfulness and care, is every man's duty. That there is one God, and one only, is a primary article in the Chriftian faith; at the fame time, concerning the divine effence, or what is termed the doctrine of the Trinity, there have been conftant debates. The prefent writer fuppofes that fome who cannot concur in the latter opinion, do not oppofe it fo freely as they ought: he, therefore, calmly argues the point with them, and combats what he apprehends may be their arguments or objections. He conjectures, that they may use the libertine's plea, viz. of being more free and open in fome future period: to which it is replied, that those who were perfectly open in the earlieft part of life, have been known to become referved as they have advanced in years.--Query, Whether the reverse may not alfo be true,-that thofe who, in youth, were cautious and filent, have been known to become loquacious and unreferved in the progrefs of their days.-However, where effential and momentous truth is concerned, a refolute attachment is certainly neceffary,-yet there are many cafes, every one must allow, in which caution and prudence are abfolutely requifite. It is thus in affairs of common life;-and may it not be fo in regard to Speculative opinions, or, what appears to many, religious truth ?The Author of the Chriftian faith_taught men, we are affured, as they were able to bear it, and inftructed his followers to unite the wisdom of the ferpent with the innocence of the dove: but we have only to add, that this writer, while he fuggefts confiderations to thofe who, not approving commonly-received opinions, judge it beft to fay nothing on the fubjects at the fame time addreffes a few words to others who are angry with perfons who oppose their fentiments, and wish to have them punished.-Thefe latter, let them fay and think what they please, are affuredly condemned both by reafon and religion.

Art. 62. Free Thoughts on the Death threatened against Adam, in case of Difobedience, &c. &c. By John Golledge. 12mo. 47 Pages. 6 d. Johnfon, &c. 1789.

Mr. Golledge informs us, in the advertisement prefixed to this little work, that he was educated in the principles of Calvinifm: but that when he came to think for himself, he was constrained to renounce them, as highly erroneous. His Free Thoughts, the confequence of this change of fentiment, attack original fin and predeftination; doctrines which he exhibits as repugnant to the tenor of fcripture, and abhorrent to reason. Mr. G. argues against them in a plain fenfible manner, citing thofe texts of fcripture which juftify his blotting them from his creed; and which cannot be quoted without exciting a wonder how fuch tenets could ever, among thofe who receive the bible as a rule of faith, be ftamped with the feal of orthodoxy:

Hi.

orthodoxy :-nor does the author content himself with endeavouring to convince the judgment: he also reprefents the enormity of the doctrine of original fin, by a forcible appeal to the heart of every parent.

How awful for it to be reprefented, that the Parent of all men takes the fweet infant, by death, from the affectionate mother's breaft, and, almost as foon as it becomes capable of cafting its innocent fmiles in her face, and the more advanced dear little prattler from the father's knee, and cafts them into hell, to fuffer conscious mifery without end, for they know not what! I fhall only add, that to me this doctrine appears horrid in itself, fhocking to humanity, and highly dishonourable to the Deity!' P. 10.

On the doctrine of reprobation he urges another fimilar appeal.It is certain that this tenet of Calvinism appears to make the Deity far lefs amiable than most of his creatures: a ftrong prefumption that it cannot be true.

Mou-y. Art. 63. The Chriftian's Pocket Companion; or, the Life of Chrift propofed for Imitation. 16mo. pp. 34. 3 d. Marshall. We are here called on to imitate Jefus- In his early piety-In bis obedience to his earthly parents-In doing good-In humility-In bis inoffenfive behaviour-Self-denial-Contentment-The performance of private prayer and fafting-Duty of praise and thankfgiving-Compaffion to the diftreffed-Holy Difcourfe-Free Converfation-Patience under fufferings-Forgiving injuries-Laying to heart the fins and fufferings of others-Zeal for the public worship of God-Glorifying his Father in all be did-Impartially reproving fin-Univerfal obedience to bis Father's Will-Love and Practice of holiness.

We particularly recommend this little manual to young perfons; and think it may be very useful in Sunday fchools.-The instruction which it contains is extracted from Burket's Expofition of the New Teftament. Br.....w.

Art. 64. Obfervations on the Homilies of the Church of England; in a feries of Letters. 8vo. pp. 60. s. 6d. Johnfon. 1790. From the preface to thefe obfervations, we learn that they were originally drawn up in the year 1773. What prevented their publication at that time, we are not told: but we are informed, that the attention already drawn, and the ftill greater attention likely to be drawn, to the examination, of the declared protestant principle of the established church, and of the doctrines maintained in her liturgy and articles, by the noble Layman's "Hints," and in fome pamphlets of a fimilar nature, is the caufe of their prefent appearance.

Much" delectable doctryne fometime fet forth in verie plefaunt and godlie fort for the erudycyon of a chriften man" is here revived, by one of thofe plain, old fashioned, perfons, who feem to fuppofe it neceffary that men fhould read and understand what they fubfcribe: but these honeft men ought to be told that this is not the way of doing business. If all were fo fcrupulous and particular, matters would foon be brought to a ftand. Suppofe, for instance, every man at the custom houfe were to read the contents of every oath that he fwears; what would be the confequence? They would never be able to get through one third of the bufinefs that is now

tranfacted

Jee

tranfacted there; and then, who knows but fuch qualms might be
ftirred up in tender confciences, as might give rife to fome in-
novation? Just fo it is with fubfcription to the articles of the
church. If all were required to read and comprehend what they are
to fubfcribe, poffibly two thirds of the prefent number would never
fubfcribe at all; and bufinefs would be stopped. To declare, as all
clergymen, and many laymen, of the established church, by their
fignatures, now declare, their unfeigned affent and confent, that
the two books of Homilies, for instance, "contain godly and whole-
fome doctrine, d are neceffary for thefe times," is a very easy
thing, and, in the common routine of bufinefs, foon fettled: but to
fearch the fcriptures, and to examine, like the fqueamish Bereans,
whether thefe things are really fo, would be a work of time and
trouble. Befide, no one knows where this inquifitive spirit would
end. Men might be led, in time, to think with bishop Latimer,
that the reformation was but a mingle-mangle, and a hotch-potch;
partly popery, partly true religion, mingled together.'

The prefent fimple author would perfuade us that the homilies
abound with contradictions and improprieties, not only unneceffary,
but unfuitable to thefe times. Suppofe they do; what then? No-
body ever reads them. They only fubfcribe them. They there-
fore know nothing of all this. If it were not for the undue arts'
of fuch wrong-headed men, as this writer, to perplex the under-
ftandings of fubfcribers, the bulk of them would fubmit with com-
placency to the religion of the ftate; and never trouble themselves,
or their neighbours, with thefe theological niceties:' but fuppofe
here and there one, after he has fubfcribed, be fo officiously curious
as to read the homilies, and ftumble on these contradictions; let
fuch an one reflect that there is nothing, in this refpect, fingularly
hard in his fubfcription to the 35th article, above every other. Let
him alfo be told, that for thefe times' when fo many daring at-
tempts have been made to bring down matters to the level of our
comprehenfion, under pretence of forming what fome are pleafed to
call a rational fyftem of religion,' for thefe times,' when, as the
poet fays, in pride, in reafoning pride, our error lies;' it is par-
ticularly whole fome, and neceffary' to fubfcribe a few contradic-
tions, pour humilier la fuperbe de l'esprit.

p.360.cic

Art. 65. Reflections on Death. On occafion of the Death of the
Rev. Robert Robinfon of Cambridge, delivered at the new
Meeting in Birmingham, June 13, 1790. By Jofeph Priestley,
L.L. D. F, R. S. 8vo. PP. 34. 15. Johnfon.

Pe....

That the proper preparation for death does not at all depend on our continually thinking of it;-that if men pursued the business of this life properly, without particularly thinking of another, they would be always ready for it;-that the place, manner, and circumftances, of our death, are of little moment;-that death, frictly fpeaking, ought not to be regarded as an evil;-that to the Chriftian, it is very improperly called Death, as it is the paffage to a new and better life;-that it is a atath not to him, but to his