the voluminous production alluded to, it appears not that any of those, who suffered in the reign of Mary, were accused of having adopted the sentiments of Calvin, but either of Luther or of Zuingle: nor does the prolix historian himself, while he dwells in detail upon the writings and merits of both the latter, distinguish the name, or attempt to immortalize the memory, of the former.

"It was indeed more to his theory of predestination, than to that of the sacramental presence, that in process of time he was in debted for his renown. Even this however, at the period under review, had not passed the controversial flame, from which, in the

estimation of his zealous adherents, it came

forth with additional brilliancy and purity. It was not then, as afterwards, the object of applause, but, on the contrary, of disapprobation. For his doctrine of God's dreadful decree, which before had attracted little notice, was then beginning to give offence both within and without the territory of Geneva. Dreadful I term it, as being no less so to his feelings, than to ours; for the same strong epithet he himself applied to it. Horribile quidem decretum fateor,' were the precise expressions which he used, when shuddering at his own favourite idea of irrespective reproba

tion."

In this passage there is an inaccuracy. In the last examination of Mr. John Philpot before Bishop Bonner, the Bishop of Coventry thus addresses him: "Your church of Geneva, which ye call the Catholic church, is that which Christ prophesied of."-To which Philpot replies, "I allow the church of Geneva, and the doctrine of the same, &c."

In his fifth examination also, he asks his persecutors, "Where is there one of you all that ever hath been able to answer any of the godly learned ministers of Germany, who have disclosed your counterfeit religion? Which of you all, at this day, is able to answer Calvin's institutions, which is minister of Geneva?" And soon afterwards, "In the matter of predestination, he is none other opinion than all the doctors of the church be, agreeing to the scriptures."-See Fox's Acts, &c. vol. iii. p. 495 and 470.

But Philpot was not a leading man in the work of reformation; and the doctrine of the English church must be proved by the principles of those who compiled her articles and her services.

To Lutheran writers, therefore, Dr. L. turns in preference; and by their aid he proceeds to prove, that the articles upon original sin, works before grace, and free will, as allied to the same, upon justification by faith alone, and upon predestina

tion aud election, were formed, not according to the principles of Calvin, but with a sole regard to the topics on which the Lutheran reformers were at issue with the church of Rome. That the first English reformers would be chiefly solicitous to counteract the errors of the church from which they had separated, we should be inclined to believe previous to examination; and an accurate investigation of their writings appears, agreeably to the whole tenor of the valuable notes which accompany these lectures, to justify and confirm the position. To follow the learned preacher through the whole of his laboured enquiry, to trace after him, even in the slightest manner, the doctrines of the schoolmen upon the above points, to detail the proofs which, from the works of Luther, Melancthon, Zuingle, and Calvin, from the confessions of the earliest our first reformers, he has so amply deprotestant churches, and the writings of duced, in order to illustrate and establish the principle of interpretation which he has advanced, would occupy no small number of our pages without doing sufficient justice to our author. We shall therefore forbear, and be content with subjoining the recapitulation, which Dr. L. has himself inserted near the close of his eighth sermon.

"After having completed the illustration which I proposed, it only remains for me to restate, in a few words, the various topics which have been discussed. In adverting, however slightly, to each, we immediately perceive, that the leading object of our reformers in every instance was to christianize the speculations of the schools; to point out, as I have had frequent occasion to observe, the necessity and efficacy of redemption. According to the perverted theology of their opponents, by whom the oracles of divine truth were little studied, and less regarded, the corruption of our nature, as far at least as it relates to the mental faculties, was deemed wholly ideal; by congruous merit we were thought competent to obtain God's favour here, and by condign the fruition of his glorious godhead hereafter; while it was conceived, that on account of both we were predestined to salvation. Fascinated therefore by the potent magic of the schools, when the soul of man surveyed her powers and her prospects, instead of viewing herself as a sinful and fallen creature, contaminated by original, and ruined, beyond all hope of human remedy, by actual depravity, she beheld herself transformed into an angel of light. Contemplating the approbation of heaven, not as a boon to be supplicated, but as a reward to be deserved, she disdained to accept it gratuitously, but claimed it as the recompence of her virtues,and

ART. L.-Candid Examination of the Rev. CHARLES DAUBENY's "Vindicia Ecclesia An glicana, in which some of the false Reasonings, incorrect Statements, and palpable Misrepresentations in a Publication, entitled, The True Churchmen Ascertained, by JOHN OVERTON, A. B.' are pointed out." With Occasional Strictures on the above-mentioned Work of Mr. OVERTON. 8vo. pp. 141.

ART.LI.-Four Letters to the Editor of the Christian Observer, being a Reply to that Author's

Occasional Strictures on the True Churchmen Ascertained;' in his Candid Examination of Mr. DAUBENY's Vindicia Ecclesiæ Anglicana, with incidental Remarks on Dr. Kipling, Mr. Daubeny, the Reviewers, &c. By JOHN Overton, A. M. Rector of St. Margaret and St. Crux, York. 8vo. pp. 106. THE first of these publications is little more than a transcript of the review of Mr. Daubeny's work, which appeared in the Christian Observer for 1804; and we must do our brother-reviewers the justice to observe, that it proves them worthy of the place they occupy in the republic of letters. The charge of false reasonings, incorrect statements, and misrepresentations, which Mr. D. had urged against Mr. Overton, is here successfully retorted upon himself; and he is proved to be utterly unfit for the managenient of a question which requires sound judgment, patient and accurate reading, a candid temper, and a love of truth rather than of victory.

The occasional strictures have given some offence to Mr. Overton, and he has come forth in vindication of himself, not only against the reviewer in the Christian Observer, who, if not a partizan, is a friend to the cause which Mr. O. supports, but also against avowed enemies, such as Dr. Kipling, Mr. Daubeny, and some anonymous opposers. He has conducted his defence with much ability; he has shewn that the author of the stric

tures has fallen into error with respect to some parts of his former work; and he has entered upon a further explanation of his views on some points, on which he was liable to be mistaken. A critique upon Dr. Kipling's pamphlet, published in a former volume of our work, is slightly noticed and reprehended by our author. We see no reason to retract the opinion we then offered. Supposing, what we had every reason to suppose, that by calvinism Mr. Overton meant the distinguishing doctrines of the Genevan reformer, we were certainly justified in representing the reasoning of Dr. Kipling "demonstrative and incontrovertible." If Mr. Overton and his party disclaim any attachment to what we have been accustomed to regard as the true characteristics of the disciples of Calvin, they should contend no longer for a calvinistic interpretation of the articles. Much of this controversy might be avoided, were the disputants careful accurately to define the leading terms they employ, and with more precision to point out the subjects of debate. But of this hereafter.

as

ART. LII.-—-A Memoir of the Proceedings of the Society called Quakers, belonging to the Monthly Meeting of Hardshaw in Lancashire, in the Case of the Author of a Publication entitled, a Narrative of Ecents which have lately taken Place in Ireland, &c. By WILLIAM RATHBONE. 8vo. pp. 92.

IN our last volume we noticed at some length the "narrative" mentioned in the above title, and stated the general opinion, that it was the production of an eminent merchant in Liverpool. This opinion has been at length confirmed by the appearance of Mr. Rathbone's name. Considering the general tendency of the narrative to excite a disapprobation of the proceedings that were detailed in it, the liberal spirit of the narrator, and the dispositions which have lately prevailed in the society of Friends, no uncommon foresight was requisite to warrant an expectation that the case of the expelled members in Ireland would soon be also the case of their apologist and historian. If any reader of the narrative formed that conjecture, (and what reader did not?) he will find it verified in the present memoir. The narrative was published on the 30th of March 1804. On the 24th of June following, the overseers of the congregation in Liver

pool stated to William Rathbone their regret that such a book should have appeared; that it had also given great pain to the society, and that it was much to be lamented that he had not consulted some judicious friend prior to its publication. A report of the publication was laid before the monthly meeting in August; various visits and conferences took place; the usual formalities were observed; and the business terminated with the disuniting of William Rathbone from membership, in a monthly meeting held at Manchester, February 28, 1805.

The greater part of the pamphlet now before us consists of a letter addressed to the monthly meeting of Hardshaw, in answer to the charges brought against the author of the "narrative." To an unprejudiced reader we doubt not it will appear satisfactory; while, together with the rest of the memoir, it will shew the dangerous tendency of what is called church

discipline, and the lamentable possibility a studied simplicity of manners, and a of the union of ecclesiastical tyranny with professed abhorrence of priestcraft.

ART. LII-A Def.nce of the Christian Doctrines of the Society of Friends, against the Cage of Socinianism; and its Church Discipline Vindicated, in Answer to a Writer who styles himself Ferax: in the Course of which the principal Doctrines of Christianity are set forth, and some objections obviated. To which is Prefixed, a Letter to John Evans, the Author of a Sketch of the Denominations of the Christian World, and Strictures on The Eighth and Ninth Editions of that Work. By JOHN BEVAN, Jun. 8vo. pp. 275. WE noticed in our second volume, P. 154, one of the tracts against which this volume is written. The point at issue is a question concerning the opinions of Penn, Barclay, George Fox, Isaac Pennington, Claredge, and Morris, who are quoted on both sides as our old divines used to quote St. Ambrose and St. Augustine. It is curious to see the society of friends producing the authority of their fathers!

Thus much seems clear. The quakers Lave no confession of faith, but they are

assuredly entitled to silence any of their preachers who shall preach doctrines contrary to the received and general opinions of the society. If the separatists were numerous enough, they might form a distinct sect like the general baptists, but for this they have neither numbers nor zeal. They incline to the reasonable side, and reason is not the rock upon which churches and meeting-houses are built. Which is right or which is wrong in the point of doctrine, we shall not pretend to

say.

ART. LIV.—A l ́iew of the Old and New Way of Doctrine, Discipline, and Government, in the Churches of Christ, including Remarks on Baptism, the Lord's Supper, the Plurality. of Elders, their Ordination, &c. &c. By DAVID M‘Rae, A. M. 12mo. pp. 204.

MR. McRae, it appears, had not long left the divinity-hail of king's college, Aberdeen, which he had attended three months, when he commenced an itinerant preacher. In this situation he grew more and more dissatisfied with the doctrine and discipline of the church of Scotland. He therefore left the old way, and struck ut into a new path, to which he imaaes the scriptures of the New Testa

ment directed him. He has advanced some plausible objections against the practices of the church from which he has withdrawn; but if we have properly understood him, he has not been very successful in his endeavours to discover the apostolic doctrine and institutions. He has left an old way, and turned aside into a new one; there is an older way still, the good old way of Jesus and his apostles.

MISCELLANEOUS.

ART. LV.-The first Report of the British and Foreign Bible Society, 1805, with an Appendix, and a List of Subscribers and Benefactors. 8vo. pp. 108.

THIS society was formed in the year 1804, and we sincerely congratulate its benevolent members upon the rapid and extensive success which appears to attend their exertions. The object they have in view is in the highest degree important, and the prospect of its attainment is proportionably encouraging. The committee deserve the warmest praise for the zeal and industry with which they have communicated throughout Europe the institution of the society, and for the judgment with which they have promoted its designs. An institution which solicits the concurrence of persons of every sect and party, may displease the bigot, but whilst it perseveres upon such broad and liberal principles, to give as wide a circulation as possible to the scriptures, in the most geerally approved versions, without note ANN. REV. VOL. IV.

or comment, it will meet with the good wishes and the encouragement of every friend to religion and virtue.

The report now published is highly interesting. We learn from it, that in consequence of a notification of the plan of the society being sent to Germany and Switzerland, a similar establishment has been formed in the imperial city of Nurenberg, supported by contributions from various parts of those countries, and promising to be very extensively useful. There is reason also to hope that a bible society will be soon formed in the German dominions of the king of Prussia. The advantages of these institutions are likely to be extended even to the Roman catholics. In a letter from a priest of this communion, laid before the committee, it is stated:

"That all blind bigots of his church have always spread an opinion, that it was entirely forbidden to the common people to read the bible, and that this opinion is still too prevalent. That notwithstanding this, many of their clergy both in Swabia and Bavaria, not only recommend the reading of the scriptures, particularly of the New Testament, but strongly exert themselves to promote it. That be had himself distributed many new Testaments, and some Bibles, among the more enlightened catholics; that the people seem more and more desirous of perusing the bible, and that the number of clergymen disposed not only to tolerate but to commend it, is daily increasing."

The efforts of the society have been warmly seconded in Scotland and Wales: the deplorable ignorance of the lower classes in Ireland checks the exertions that would otherwise, no doubt, be also made in that country,

At the same that the committee endeavoured to make this institution generally known, their enquiries were directed to ascertain to what extent the want of bibles existed in the christian world at large.

In the southern provinces of Ireland the want of bibles is particularly felt; not above a third part of the protestant families there possess bibles, and amongst the papists, who are far more numerous, a bible is probably not to be found in more than one out of five hundred families. In Sweden and in Holland the inhabitants are well supplied; to the enquiries which have been made with respect to Denmark and the Russian empire, no answer has been returned.

A design of printing copies from a Chinese MS. of the New Testament, has been relinquished, chiefly owing to the expence it would occasion, no less than six thousand pounds being required for the printing of five thousand copies. Two thousand copies of a translation of the gospel of St. John in the Mohawk language have been printed, five hundred of which have been recently sent to America. We cannot consider this as a judicious measure. Had it been the gospel by Matthew or Luke, some good end might have been answered; but a supplementary work, in no small degree obscure, not fully understood by our own divines, will hardly make a favourable or durable impression upon the minds of Indians,

The correspondence anexed to the report is in the highest degree interesting. Mr. Kiesling, a respectable merchant

in Nurenberg, thus writes to the society:

"When sometimes I am privileged to give away a bible or New Testament, father and mother, son and daughter, are running after me, thanking me a hundred, and a thousand times, kissing my hand, and my coat; shedding tears of joy, and loudly exclaiming; May God bless you: may the Lord Jesus bless you in time and to all eternity.' Really I felt sometimes a foretaste of heavenly joy, so that I could not sufficiently bless God, for having entrusted me with the honourable commission of steward of the kind benefactions of others. But the more I disperse, the more the petitions both of ministers and schoolmasters increase, not only from Austria, but likewise from Stiria, Carinthia, and Hungary, insomuch that I am afraid to present their petitions."

A letter from a clergyman in Alsace contains the following curious and interesting passage:

"The first bible shall be given as a present to Sophia Bernard, who is one of the most excellent women I know, and indeed, an ornament to my parish. While unmarried, she undertook, with the consent of her parents, the support and education of three helpless boys, whom their wicked father had often trampled under his feet, and treated in a manner too shocking to relate, when nearly starving with hunger they dared to cry out for food. Soon afterwards, she proved the happy means of saving the lives of four Roman catholic children, who, without her assistance, would have fallen a prey to want and famine. Thus she had the management of seven children, to whom several more were added, belonging to members of three several denominations: she now hired a house and a servant girl, and supported the whole of the family entirely with her own work, and the little money she got from the industry of the children, whom she taught to spin cotton. At the same time, she proved the greatest blessing to the whole village where she lived. For it is impossible to be more industrious, frugal, clean, cheerful, edifying by her whole walk and conversation; inore ready for every good word and work; more mild and affectionate, more firm and resolute in dangers, than she was: Satan threatened to destroy her old tottering cotso enraged some of her enemies, that they tage, but God was graciously pleased to preserve her. A fine youth, of a noble mind, made her an offer of his hand. She first re fused, but he declared he would wait for her even ten years. When she replied, that she could never consent to part her poor orphans, he nobly answered, "Whoever takes the mother, takes the children too." So he didand all these children were brought up by them in the most careful and excellent manner. Lately, they have taken in some other orphans, whom they are training up in the