persons are now found, who reject the divine mission of JESUS CHRIST. "But, MY COUNTRYMEN, can we justly argue from the abuse to the disuse? Is JESUS, the most moral and divine of characters, an impostor, because many of his ministers and servants have proved unfaithful and treacherous? Were the other eleven apostles all knaves and rascals, because JUDAS was a traitor? Are the eternal truths of the Gospel to be exploded, because men have been presumptuous enough to adulterate them with the profane mixtures of human ordinances? Or doth our obstinacy alter the nature of evidence, and render the situation of unbelievers more secure? The course of things is fixed and unchangeable. The sun will shine, fire will burn, water will drown, the wind will blow, time will fly, the tides will flow, maugre all the scepticism of philosophers. "The moral relations of things are not less invariable; and our being inconsiderate enough to deny those relations, and the obligations that arise from them, will neither destroy them, nor render our situation more secure. My being so foolish as to reject the existence of GOD, and so infatuated as to suppose there is no REDEEMER, no SANCTIFIER, no heaven, no hell, no devil, no soul, no angel, no spirit, and that the Bible is all a grievous imposition upon mankind, doth not prove, either that there is no God, or that there is no reality in the representations made by the Gospel." p. 100. It is then argued, should religion be a delusion, it is a beneficial and happy one, for those who act under its influence are the best and happiest of men. The truth of religion is defended upon the ground of the exact accomplishment of prophecy, the dispersion of the Jews is considered as a strong argument in its favour, and the exact agreement of the predictions relating to the Messiah is stated and exemplified in 109 instances, which prove the Messiahship of JESUS CHRIST, the son of MARY, and in these Mr. S. boldly appeals to the common sense and reason of the most prejudiced man upon earth, and inquires whether there be not something far beyond the mere powers of nature in these strange coincidencies. diately respect the Christian church in these latter days are next consi. dered. NEBUCHADNEZZAR's dream, and DANIEL's vision, are investiga ed, and events pointed to, which agree with the predictions they contain. England is considered as one of the ten kingdoms, and the author thinks our destruction very near, and sug gests the following inquiry: “But is there no possibility of preventing or avoiding the universal subversion awaiting both us, and all the other kingdoms of Europe, which constituted part of the ancient empire? "There seems to be but one way", and but one in the nature of things. And what may that be? I am sorry to say, it is one which is by no means likely to take place. It is a thorough reformation both in theory and prac tice, in church and state; a general reformation in the moral and religious conduct of the inhabitants of this country. For these purposes must not religion be reduced to Gospel pu rity and simplicity + must not the *I am led to think there is still a possibility of averting our unhappy doom, from the case of Nineveh in JONAH; and that of Jerusalem, in JEREMIAH, particularly chap xxvi. 1-8. It were happy for us if the possibility amounted to a probability. Compare Jer. xviii. 1-10. Our safety by no of paarisaical forms and superstitions cetemeans depends upon our frequent repetitions monies, but upon correcting what is amiss in our morals, and un-evangelical in our doc. trines and ecclesiastical constitution. Was not the present Pope of Rome dethroned at the very moment he was surrounded by his cardinals, and celebrating his own exaltation to the papal chair? Was there ever a more worthy and religious pope than his present liness? Were the ancient Jeres ever more strictly and superstitiously religious, than when they crucified the LORD of Glory? or, than when their temple and nation were destroyed? We can only extract some parts of this note. "But what can we expect from men who are surrounded with worldly honours, entitled to a vast patronage of livings, and tempted with near 100,000 pounds a year, to let things continue as they are? He must be almost more than man, whose virtue rises When above such seducements.... a man is made a D. D. does not the spirit of a D. D. usually come upon him? and when a B-p, the spirit of a B-p. Though he had been ever so eager for the removal of abuses before, does he not usually endeavour to lull conscience to rest, and even become an advocate for the continuance of things in The prophecies which more imme- their present state? To be sure he has much church be totally unconnected with, and separate from, the civil constitution? This is the opinion of some respectable men. Must not our bishops and clergy be reduced to the scriptural standard? JESUS CHRIST left sole king in his own church? and human ordinances, in things sacred, give way to divine prescriptions? Without these great moral and religious changes, can we expect to be preserved from the general wreck of Europe? And whether these changes are likely to take place among us, let any cool and impartial observer judge.' p. 139, 140. " The patronage of the church is animadverted upon, the way of obtaining livings, and the characters of such as are often trained for the church, with an immediate view of the gain to be derived. Subscription to the Articles, Homilies, &c. is objected to lose, and little to gain, by any change that can take place; and a bird in the hand is worth two in the bush!' When a man has subscribed an indefinite number of times to a set of propositions, some of which he doubts, and others of which he disbelieves, it is a thousand to one but he goes on to the end of the chapter, and sinks at last into eternal perdition, as a base prevaricator with GoD and conscience. If in such a case, we can be in a state of safety for eternity, I am clearly of opinion religion is all a farce, and it is of little consequence, with respect to the future world, whether we be Christians or Heathens, Jeros or Mahometans.-God requireth truth in the inward parts. ... Do not the criminal laws of the country likewise stand in need of revisal? Let any man judge of the truth of this, when it is considered that we have upwards of 160 offences punishable with death. "On the jurisprudence of the country it is remarked, that in the county of Middlesex alone, in the year 1793, the number of bailable writs and executions for debts from ten to twenty pounds, amounted to no less than 5,712, and the aggregate amount of the debts sued for, to 81,791 pounds.-The costs of these actions, although made up and not defended at all, would amount to 68,728 pounds and if defended, the aggregate expense to recover 81,791 pounds, must be no less than 285,920 pounds! being considerably more than three times the debt sued for er defended. At present the rule is to allow the same costs for forty shillings as for 10,000 pounds.—Why are these abuses permitted to continue? Is not the case but too clear? In short, the tohole head is sick, and the whole heart faint; from the sole of the foot even unto the head there is no soundness "" among us Vide a Treatise on the Police of London. against, and the author introduces in a note the following anecdote on this subject: "WHISTON, being one day in discourse with Lord Chancellor KING, who was brought up a Dissenter, at Exeter, but had conformed, a debate arose about signing articles, which men do not believe, for the sake of preferment. This the chancellor openly justified, because,' said he, we must not lose our usefulness for scruples.' WHISTON, who was quite of an opposite opinion, asked his lordship, "[f in his court they allowed of such 'prevarication?' He answered, ' We do not.' Then,' said WHISTON, suppose GOD ALMIGHTY should be as just in the next world as my lord chancellor is in this, where are we then'?" p. 153, 154, n. Various things in the Liturgy are also objected to, as well as the management of briefs. Under the latter topic is a statement of the charges upon a brief for the parish church of Ravenstondale, in the county of Westmoreland, by which it appears, that upon collecting by brief 6147. the expences amounted to 330/ The test and corporation acts, and the tithe laws are noticed, and on the subject of toleration the author writes, that "for more than a thousand years, the Christian world was a stranger to religious liberty. Even toleration was unknown till about a century ago. The clergy, especially, have usually been unfriendly to religious liberty. And when the Act of Toleration was obtained in King WILLIAM's time, great numbers of them were much against it. It appears to me, however, that both the name and thing are inconsistent with the very nature. of the Gospel of CHRIST; for have I not as much right to control you in your religious concerns, as you have to controul me? To talk of 10lerating, implies an authority over me; yet who but CHRIST has any such authority? He is a tyrant, a very pope, who pretends to any such thing. These matters will be better understood by and bye. The whole Christian world lav in darkness upon this subject, we have observed, for many ages.... 66 Though we have had the honour of being among the first of nations, which obtained a large portion of civil and religious freedom, others are now taking the lead of us in the rights of conscience; and it does not appear to many, that we ever can be a thoroughly united and happy people, till every good subject enjoys equal civil privileges, without any regard to religious sects and opinions.' p. 157. Three awful instances are given of the evils of patronage, and it is remarked, "that the ecclesiastical and civil parts of our constitution are, in some respects, in opposition one to the other; for the former, in the book of Homilies especially, holds forth the doctrine of passive obedience and non-resistance, while the latter is founded, by the compact at the revolution, on the reciprocal rights of King and people. In this respect, therefore, as well as in several others, a reformation is highly desirable. Every clergyman particularly should see and feel this, who is obliged to subscribe ex animo, that all and every thing contained in the book of Common Praver, &c. is agreeable to the Sacred Writings. 46 "I add a second circumstance, which seems an hardship to the enlightened and conscientious part of the clergy. When we baptize children, we thank GoDthat it hath pleased him to regenerate them with his HOLY SPIRIT, to receive them for his own children by adoption, and to incorporate them into his holy church. When the same children are presented to the bishop for confirmation, he also addresses the DIVINE BEING as having vouchsafed to regenerate them by water and the HOLY GHOST, and as having given unto them the forgiveness of all their sins,' while many of them are as vile young rogues as ever existed. Then when we come to bury them, we dare do no other than send them all to heaven, though many of those we commit to the earth have been as wicked in life as men can well be on this side hell. This surely is a great hardship-Yet we have no remedy--We must do it, or forfeit our roast beef and plumb pudding." P. 160. The author then proceeds to state the various objections advanced by intidels against the Scriptures, and the adoption of religious principles and practices: To these he replies, and illustrates his answers with biographical instances of the felicity produced by religious principles, and the arguments he uses we consider as conclusive. Many valuable books are recommended, and some of the wisest and most eminent men that have ever lived are proved to have been Christians. The ignorance, folly, and falsehood of some of Thomas Paine's assertions are conspicuously and clearly demonstrated. In this part of the work serious and affectionate exhortations are given to the reader. The whole, consisting of 227 pages,abounds with much information and instruction; seriousness and liberality are the prominent features of the work. The notes are copious and numerous, and contain a variety of anecdotes. Towards the close of the work the author represents the believer as drawing near to his future state of happiness, and seriously recommends attention. To the work is annexed two appendixes, in the first the author represents the conduct of the clergy to be the cause of the spread of infidelity, and the increase of Dissenters and Methodists. He reprobates the monopolies of livings, and the holding of pluralities, and recommends it to government to take the livings as they fall vacant, and appropriate the income to the service of the state, and for the people to provide their own ministers. One anecdote in this appendix we present to our readers. "One of the popes of Rome, seeing a large sum of money laying upon his table, said to one of the cardinal, The church can no longer say, sil ver and gold have I none.'-'No,' answered the other, nor can the church any longer say, Take up thy 'bed and walk'." Appendix II. In this Mr. Simpson supposes a number of objections to his determination of quitting the church, which he answers, expressing the pain he feels at giving up his situation. Upon the subject of subscription, the scheme of Dr. PALEY to sign the articles as articles of peace, is pronounced such as an honest man should be ashamed of. Though Mr. S. burns with the zeal of a reformer, it is but justice to add, that he appears to be no revolutionist; and that no man can be more impressed than he is with the horrors of the French revolution, of which he has given many shocking instances in the work before us. CXX. SERMONS. By the Rev. TнOMAS GISBORNE, M. A. M R. GISBORNE is well known in the literary world by his Familiar Survey of the Christian Religion," "Enquiries into the respective Duties of Men and Women," &c. The present volume contains 20 discourses on the following texts and subjects: viz. I. Jesus Christ the corner stone, 1 Pet. ii. 6.- -II. Christian Method of Justification, Rom. iii. 20—22.➖➖➖➖ III, IV, and V. Divine Grace, 2 Cor. xii. 9.VI. The Marks of a real Christian, Gal. ii. 24. -VII. On arranging ourselves on the Lord's Side, Ex xxxii. 26.———VII. On dissembling with God, Jer. xlii. 20.— IX. Our Excuses for not giving up the Heart to God, Luke xiv. 18.X. Steadfastness in Obedience. XI. Character of Naaman, 2 Kings v. 2, 3. Habitual Remembrance of God, Ps. xvi. 8.-XIII. Character of Herod Antipas. Mark iv. 16. --XIV. Extent of Genuine Religion, Mic. vi. 8 - -XV. Presump tuous Plans, James iv. 13—17.XVI. On despising the Divine Threatnings, Gen. xix. 14.-XVH. Un scriptural Principles of Conduct, Is. v. 20.- -XVIII, XIX. Exposition of the Burial Service, 1 Cor. xv. 20. -XX.The Happiness attendant on Religion, Prov. iii. 17. In sermon IX. after explaining the general outlines of the Parable of the Supper, the preacher shews, 1. "The guilt and dreadful consequences of rejecting Christ.-2. He considers the excuses made, and-3. He remarks, that though the circumstances pleaded in excuse were all lawful in themselves, yet none of the excuses were admitted, but all those who used them were condemned. Not one of those that were bidden shall partake of my supper. As a specimen of Mr. G.'s style and sentiments we give the sequel of this discourse. "My brethren! The parable which has been explained, while it affords an exact picture of the present state of multitudes who profess themselves to be Christians, holds forth a solemn warning to all persons, who are at this day endeavouring to make excuses for denying to religion the empire of their hearts. If in tempers, or in conduct, you are an open transgressor of the gospel; as surely as the word of God is true, you are in a state of damnation. The gulf of destruction stares you in the face; and unless you repent and become a new man, will close upon you for ever. But this parable, in conformity to many other passages in the New Testament, teaches you the no less aweful lesson, that you will be condemned at the day of judgment, if you suffer any one of the lawful occupations, or Jawful pleasures of this life, to be the pricipal object of your pursuit. Yet how frequently do we see people resigning themselves to such idols; and find every argument ineffectual to convince them that they are in the direct road to eternal ruin. With some, wealth is the idol. They rise up early, and go late to rest, and eat the bread of carefulness, day after day, and year after year. Their minds are filled with plans for the improvement of their ground, and the advantageous disposal of its produce; or with schemes to draw customers to their compting-house or their shop, and to lay in their commodities at the cheapest rate; or to place out their money on the best security, and at the highest interest. At the end of every year they are become richer: but they are not become more religious. They have increased 'in possessions; but they have not grown in grace. They have accumulated substance on earth; but have not laid up treasure in the sight of God. During all this time they imagine that they are religious; and are even ready to profess a viction that this scraping laborious life is one proof of religion. How hardening is the deceitfulness of sin! How darkening the influence of a worldly spirit! What specious evidence have they to produce of their religion? Let their cause be exhibited in the most favourable light. They have not been spendthrifts. They have observed common honesty in their dealings. They have seldom omitted their devotions at the returns of night and of morning. They have attended public worship, and even the sacrament, with decent frequency. But let every person of this description answer to himself a short question: Where has your heart been fixed? On the next world, or on this? Your answer will tell you that, if you die in your present state, your con con demnation is certain and just. Others make pleasures and amusements their idols. They conceive that, because they are under no pecuniary necessity of addicting themselves to business, they need not disappoint their inclinations. They do not mean, they profess, to live wickedly; but they think that they have a right to entertain themselves. Amusements accordingly constitute their leading pursuit. Hounds and horses, or other sports of the field; or public places, and unprofitable visiting, and the indolent perusal of trifling and uninstructive books, take possession of their time and their thoughts. The amusements which each person selects for himself depend on his situation, and other accidental circumstances. But of all such persons, amusement, whatever shape it may assume, is the object. And because they follow such amusements as are not in their own nature necessarily sinful, and because they are not regardless of the forms of devotion, and some other outward duties of religion; they flatter them selves that they are sufficiently good Christians. But let such persons also be asked, where has your heart been fixed? Can you think that the life which you have led has been to live unto God and unto Christ? Has your life been that of a person who seeks first the kingdom of God and his righteousness The persons who were previously described perish by the cares and the riches of the world. You perish by its idleness and its pleasures. Industry, grounded on Christian motives, and governed by Christian rules, is not only not a sin, but an absolute duty. Amusements, innocent in their nature, and moderate in degree, are at proper times allowable." But if either the acquisition of money, or the pursuit of amusement, be the leading object of your thoughts and wishes, the ruling principle of your heart: cease to imagine that you are religious; anticipate the condemnation which awaits you. I dwell not on other idols. What though power, and learning, and reputation, have also their worshippers? Is the idolatry of another man a vindication of yours? God acknowledges none as his servants, except those whose predominant desire and delight is to promote his glory and obey his commandments. To no others does he promise pardon, and grace, and sal vation, through Jesus Christ. Deceive yourself no longer. Lean no longer on a broken reed. Away with every excuse for delaying to resign your whole heart to your Redeemer. Some excuses may be more absurd, some may be more presumptuous than others. But if you trust to any excuse whatever, you will fall into everlasting condemnation." p. 210-214. A second specimen of Mr. G's manner we shall select from the 15th sermon, on the Character of Herod Antipas. "I. Contemplate in the conduct of Herod, and of his queen, the natural progress of depravity. Look primarily to Herodias. She, in the first place, married the brother of her former husband, and while that husband was alive. Of so flagrant a nature was this crime, that if we had heard nothing farther, even charity itself, which hopeth all things, could not have persuaded itself that she had sinned through ignorance. And the remainder of her history precludes all palliation of her guilt. She is informed that a great prophet, John the Baptist, has presented himself before Herod, and has charged him, as he values the mercy of God, to put her away. What effect has this intelligence? Does she humble herself before her Maker? Does she bewail her sin in bitterness of soul? Does she instantly separate herself from Herod From that moment she is determined on the destruction of the prophet, and continues with Herod as before. "What in the mean time is the conduct of Herod? He despises the warning of John, and refuses to dissolve his unhallowed marriage. He yields to the malignant importunities of Herodias, seizes the holy man who has reproved him, and shuts him up in prison. Yet hardened as he is, he has not arrived at that point in the scale of depravity to which his guilty partner has attained. She hesitates at no crime, she is lost to all feeling, past all compunction. Her heart is seared, as St. Paul expresses himself, with a red-hot iron. But Herod has still some misgivings of con science left. There are yet some crimes on which he is afraid to venture. Though he has imprisoned John, and well knows that he has imprisoned the prophet for speaking the truth, and adhering to the path |