of Lincoln.' By a Presbyter of the Church of England." Although the arguments of this writer are chiefly directed to the attack made by the bishop of Lincoln on the Athanasian creed, they may be considered as bearing generally on the freedoms which some individuals have thought themselves at liberty to take with the articles of the church. He contends, that in our articles of faith no link can be broken without dissolving unity of opinion: the whole system may be wrong and refuted, if the Scripture so admits; but that the whole, as a formula of doctrine designed to prevent diversity of opinion, must stand or fall together: and, in confirmation of his opinion, he appeals to the fifth canon: "Whoever shall affirm that any of the articles agreed upon for providing against diversity of opinion are in any part erroneous, or such as he may not with a good conscience subscribe unto, let him be excommunicated ipso facto." It is in vain to plead that this or other canons or laws are obsolete : an obsolete law is a solecism: and very recent experience, in a remarkable case, might have taught the clergy that a law does not lose its strength by age.

Of the inferior publications on this subject, we shall give merely the titles of "The Evangelical Clergyman, or A Vindication of the Religious Principles and Conduct of a Minister of the Gospel: occasioned by the Circumstances attending a recent Election of Guardians to the Poor in the Parish of Clerkenwell. By G. Hodson."-"Considerations, on the present State of Religion, speculative and practical, in this Country."-"A Dialogue between a Country Gentleman and one of his poor Neighbours, who had been led away from the Church under

the Pretext of hearing the Gospel, and attending evangelical Preacters."-A Defence of the Athanasian Creed, in "A practical Sermon on the Nature of Public Worship, by Thomas Sanders, A. B." to which the vice-chancellor of Oxford affixed his imprimatur.“ A Dialogue between a Churchman and a Metho dist, in which the Grounds of Com munion and Separation are fully examined, and the principal Points of Difference fairly discussed: with a Reference to Scripture."-" Plain Thoughts submitted to plain Understandings, upon a prevalent Custom dangerous to the Establishment.”— "Dr. Gill's Reasons for separating from the Church of England calmly considered, in a Letter to a Friend."

Among the defences of Christianity against the cavils of modern infidels, the following publication seems justly entitled to a distinguished rank, “ ΕΙΣ ΘΕΟΣ, ΕΙΣ MEEITHE, or, An Attempt to show how far the philosophical Notion of a Plurality of Worlds is consistent, or not so, with the Language of the Holy Scriptures." The author of this work proceeds with great caution and diffidence in stating his opinions to be, that, if our philosophical contemplationsand researches have excited in us much more exalted ideas of God's greatness and majesty, since the plurality of worlds has appeared to be a physical truth, it ought to give us far more enlarged ideas of God's infinite mercy, to represent to ourselves, from the very words of Scripture, that the same mediatorial method of aiding, healing, and removing the infirmities of God's creatures has been, or will be, extended "in its effects” to the utmost limits of the universe: and when this mighty work of salvation shall be concluded, and all the acts of all the rational beings throughout

that the miracles and prophecies recorded in this revelation possess an evidence calculated to induce a belief in their truth; that what is affirmed to be the revealed will of God is propounded to man in that awful and authoritative manner, which might reasonably be expect ed if it proceeded from God; that the definition given by revelation of the attributes of the Deity is more to the glory of God's great and holy name, and infinitely more satisfactory to the human mind, than that which prevailed in the world previous to the promulgation of the Scriptures; and that its doctrines have produced that strong and beneficial effect on the minds and manners of those to whom it has been revealed, and who believe in its truth, which it might be supposed a religion proceeding from God would produce. In the preliminary chapters, which regard the state of the unenlightened world, Mr. Hare advances the most incontestable proofs of the insufficiency of human reason for information and guidance. Upon the whole, although our libraries are full of vindications of revealed religion, written with great ability, we are inclined to recommend this as one of the most useful, from its being comprised within moderate bounds, and the arrange ment being such as to catch and keep up the attention of the reader. The university press of Oxford has done itself honour by the printing of this work.

Some of the principal arguments in favour of revealed religion are laid down in a very lively and elegant manner by Mr. Cumberland, in "A few plain Reasons why we should believe in Christ, and adhere to his Religion. Addressed to the Patrons and Professors of the new Philosophy." Nor is he deficient

in raillery, at the expense of the new philosophers, which we might perhaps expect from one who is a wit by profession, although we think it strangely out of place in an attempt to convert infidels, and are indeed convinced that it is none of the weapons of Christianity. To those, however, whose belief is fixed, this little work will prove highly acceptable.

"A Manual of Reflections on the Facts of Revelation, in two parts,” which is a kind of commentary on Leslie's Short Method with the Deists, may be read by students with great advantage. It embraces the best-supported arguments in favour of the truth of revelation; and, if studied and remembered, may supply the place of many larger works.

"An Inquiry into the Knowledge of the ancient Hebrews concern. ing a future State, by Joseph Priestley, LL.D." is not unworthy of the extensive reading and acute researches of its well-known author. The object is to prove that the ancient Hebrews must necessarily have believed in the doctrine of a future state. In the course of this proof, the learned author collects what allusions are to be found in the books of the Old Testament to that doctrine. He endeavours from other passages to show, that the ancient Hebrews not only believed in a future state of rewards and punishments, but also in a resurrection of the dead; and thinks that his argument is strongly supported by the famous passage in Job. xix. 25, in which the old interpreters certainly concurred, as well as the compile:s of the burial service in our liturgy. The train of reasoning employed by our author in support of these points, if not always conclusive (and sometimes it appears merely hypotheti

cal)

cal) is at least ingenious, and well deserving the attention of Biblical scholars. Established in their fullest sense, which we think impossible, they will not be found to lessen the necessity of that complete revelation which brought life and immortality to light." In his opinion that the "other nations" had a knowledge of a future state, while the Jews in our general supposition were ignorant of it, he is inconclusive: it is merely advancing one conjecture to support another. This we think the weakest part of our author's inquiry.

"Internal and presumptive Evidences of Christianity, considered separately, and as uniting to form one Argument, by John Simpson," is a very valuable compilation from the best authors on the various subjects connected with the plan, and is strengthened with numerous quotations and authorities. Those who have neither time nor opportunity to consult many books, will find here abundant proof that there is no peculiar presumption against either a revelation in general, or Christianity in particular, previous to an examination into the evidences of them; but that there are several strong presumptions in favour of the divine authority of Jesus and his religion; that the New Testament bears peculiarly forcible and very various internal marks of credibility; and that the accounts of the several arguments to which Christ appeals in his own favour are attended with numerous and powerful internal and presumptive evidences, that such proofs were really exhibited as establish the divinity of his mis

sion.

The establishment of revealed religion, and the doctrines it inculcates, are brought more particularly to serve practical purposes in "An

Essay on the Way to restore and perpetuate Peace, good Order, and Prosperity, to the Nations. By Bryce Johnston, D.D." This Essay is divided into four parts. In the first the nature of religion is explained; in the second, civil society and civil government; in the third, the influence of religion on society; and in the fourth it is proved to be necessary to restore peace and good order to the distracted nations of Europe. By many supporters of religion in general these positions will perhaps be acknowledged as self-evident; but unfortunately, when they come. to be applied, every man will bring forward his own church, his own creed, his own articles, as the only remedy for the evils of nations. Dr. Johnston is more catholic in his system, not contending for the particular form of any church; but for that vital principle, that faith which is known by suitable works. That this is the only religion worth contending for is, indeed, the dictate of common-sense; but we are not certain that those who are at the heads of churches or sects are yet disposed to listen to a monitor so capable of dispelling prejudice, and reconciling the animosities of party-spirit. Dr. Johnston denies that God hath said in his word, that the church of England, or the church of Scotland, is the only true church of Christ; but he surely knows that neither of these churches will agree with him in this, and that unless they do his scheme must prove abortive.

"An Apology for the Sabbath, by John Prior Estlin," relates to a subject which has often been discussed; but chiefly between those who hold the extremes of indifference, and of what has been called puritanical observance. Mr. Estlin Q2

wishes