ger, its votaries will be fick of them 142. An Appeal to the British Hop-planters. By S. F. Waddington. AN attempt to fhew that Mr. W. refcued the hop-planters and the county of Kent from the hands of the London jobbers; and that, if "fentence of banifhment patles on him, his journey to the metropolis will be but as one ftage out of that country which had furvived its beft interefis, its virtues, and its honours," &c. &c. &c. If we mittake not, Mr. W. has, fince this appeal was published, banished himself. 143. Hiftorical View of the Rife, Progress, and Tendency of the Principles of Jacobiniim. By the Rev. Lewis Hughes, B. D. late Fellow of St. John's College, Cambridge. THIS publication, undertaken at the suggestion of the Bishop of Bristol, may be confidered as a compendium of the Abbé Barruel's voluminous work; and Mr. H. deferves the thanks of his countrymen for his labours. 144. Thoughts on the late Overtures of the French Government to his Country; in a Letter to the Right Honourable William Pitt. Written previous to the Commence ment of Hoftilities in the Spring of 1800. A DESERVED compliment to the talents of a great Statesman; and a complete detection of Bonaparte's then fituation and difpofition, the former as critical as the latter is Jacobinical. is a series of 12 propofitions: 1. the 146. The CIXth Pfalm explained and vindicated, in a Sermon, preached in the Parish Churches of Bolton and Wigtoft, July 12, 1798. By Samuel Partridge, M. A. Vicar, Chaplain to the Right Honourable Lord Gwydir. MR. P. brings little different from Mr. Keate, whofe fermon explanatory of this pfalm we reviewed vol, LXV. P. 501; but he feems to offer fome anfwer to the objections railed to this new explanation, from the fpecific ap plication of it to Judas by St. Peter. The foreign commentators, Marino, Mattei, and the great theologian, Mingarelli, "did not trouble themselves to demonftrate strictly that fuch imprecations were directed by David against Judas; but faid that the Scripture was to be fulfilled as to the prophecy of David. Now it must be obferved that David, after relating thefe impreca tions of his enemies, adds, that God would not hear them, but would caufe their revilings to fall upon themfelves*. Hoc opus eorum qui maledicebant mihi; or, as St. Jerom tranflates it, hæc retribulio eorum. Behold then the fulfilling of Scripture, which St. Peter pointed out: this is the prophecy of David, which was verified in Judas. That St. Peter regards the fenfe rather than the exact words, is manifeft from this, that he has united two verfes of two different pfalms. When, therefore, he faid that the Scripture must be fulfilled which the Holy Spirit foretold by the mouth of David concerning Judas, "his bishoprick let another take," he did not mean to point out that the Holy Spirit directed these words precifely againt Judas; but he foretold that thefe words, uttered by others, fhould be fulfilled by Judas, as if he had more clearly faid that the 145. A Summary of the principal Evidences *We may add that the LXX have Scripture Scripture must be fulfilled, "his bifhoprick let another take;" which (i. e. which fulfilling of the Scriptures) the Holy Spirit foretold of Judas by the mouth of David. "This is the work of them who fpeak against me." Bp. Horne, whom no man will charge with an uncharitable fpirit, though fome perhaps may impute his interpretation to his orthodoxy, applies this whole pfalm to the Melfiah, and renders the curfes in the future tenfe, as thofe in Deut. xxviii. and verfes 6-15 are to be underfood primarily of Judas, and fecondarily of the Jewish nation. 847. A Difcourfe delivered before the Humane Society of the Commonwealib of Malfachuferts, at the semi-annual Meeting, July 12, 1798. By William Walter, D.D. Rector of Christ Church in Botton. THE excellent inftitution, of which we believe our own country may claim the first honour in Europe, or in the whole world, has extended its influence to America. An Humane Society was incorporated in the commonwealth of Matlachuletts 1791; and the ftate of its funds annexed thews it has continued to flourish ever fince. Sermons have been regularly preached in recommendation of it; but this is the firft that has reached our hands. From Gal. vi. 9, Dr. W. argues in favour of this act of benevolence; enlarges on the active fcenes of life in which the man and the Chriftian fhould be engaged, the difficulties he may expect to mcet in the way, and the many encouragements by which he is aniinated to rife fuperior to them, and, if poffible, to reach the defired goal. In af certaining what belongs to man, he endeavours to inveftigate the defign of the Creator in his original formation; for, clearly to purfue that defign muft be right. The object of creation was, to communicate happiness to man; the globe was formed with this view. Let us next turn our thoughts to man himfelf; and what will be our ideas of a fpirit formed for happiness, and def tined, by infinite Witdom, to find it in a vehicle of flesh, and in a world like that which we have defcribed? We have authentic teftimony that God made man upright, and created him after his own image; exprellions clearly declarative of perfect rectitude in all his powers; but where fhall we find the original of this picture? The pore trait charms; but where is the man, where is the nation, the lovely union of fuch happy families? If we look into our own bofoms, are they not torn with conflicting paffions? Is there not a perpetual warfare between the fpirit and the Alcsh? Are we not alt fenfible of that melancholy truth delivered by St. Paul: When I would do good, evil is prefent with me?' —“ Moral evil, fays the great moralift, Dr. S. Johnfon, is of man, is occafioned by free will, which implies unneceffitated choice: neceflary choice would make a man a mere machine. Natural evil is of God, and is the confequence of moral-for correction; but, with all the evil that there is, no man but would rather be a free agent than a mere machine without the evil; and what is beft for each individual muft be beft for the whole. Revelation lays open the future ftate perfectly confo nant to our beft internal fentiments. Yet has the Chriftian Revelation been vilified as a monfter generated by Pride on Intereft, the fouleft of Super. ftition, whofe every veftige ought to be fwept away.' Befides the affurance of immortality, delivered by Jefus Chrift, he has communicated to us the whole will of God; that communication was entered upon record, and that record is, by the Providence of God, tranf mitted to us. We have only to open the facred volume, and what we there read to practife. The leffous there inferted are addreffed to men in their individual, focial, and religious capaci ties. It is not enough that we have fulfilled thefe duties; we must add this as the crown of our moral character, Chrift is our righteousness; to him fhould our strong defires be; his image fhould be deeply engraven on the heart of every difciple; and his image is love, love to God, and love to men. In relieving the miferies of men, in creafing the quantity of happiness on earth, and in bringing glory to God, confitted the continual bufinefs of that fhort life which he paffed among men. is path, like the dawning of the material fun, growing brighter and brighter unto the perfect day, on which, having given himself a facrifice for men, a facrifice of atonement for the fins of the whole world, he afcend-ed to the right hand of his Father in the world of glory." The Doctor proceeds to enumerate the inftances in which his hearers have imitated this great great example of benevolence, in the as to the confiftency of fuch war with Chriftianity. The reft of the difcourfe is worthy of the warm-hearted preacher. free publication and very general adoption of the facred volumes, in the obfervation of the fabbath in the various fchools and feminaries of learning, in the numerous and handfome places for public worship, in the hofpitals and houfes of induftry, in the feveral friendly focieties, the difpenfaries, the agricultural focieties, the infurance againft fire, and, laft of all, the Humane Society to preferve from water. 66 Happy Columbia!" here exclaims the preacher, "on whofe thores thefe valuable inftitutions have thus early found a place; for you they fhall erect a barrier more stupendous than Alps or Appenines; for you they fhall fecure the protection of that Providence which is a refuge from every blaft, a fafe fhelter from every form. Uplifted on their wings, your fame fhall reach the regions which the firft vifits and the luft, they fhall do more, they fhall exalt thine honours to the throne of Heaven, for they are fuch as the recording Angel delights to make upon the pages of Eternity." Happy Britannia! may we be permitted to exclaim? who haft devifed and executed thefe benevolent infiitutions before America was known to the reft of the globe, or civilized; and halt inculcated the generous plan on thy fons before they fought her flores, as inftruments in the hands of Providence to diffeminate and practife the deeprooted principles of the parent-breaft. Happy Britannia! who cant again reunite thofe fons in one common cause againfi Impiety and Inhumanity! The rest of the fermon is occupied in fuitable exhortations to purfue and fupport the very laudable inftitution which is the fubject of it. The whole, compofition, and the doctrines and principles it inculcates, are deferving of very serious attention. 148. A Sermon before the Deptford Velunteers, in the Church of St. N colas, on Sunday, July 8, 1798. By Colin Milne, LLD Rector of North Chapel, Suflex, Laurer of St. Paul's, Deptford, and Chaplain to the Honourable Corporation of Trinity House. THIS fermon, whofe text is 2 Sam. x. 12, is an able vindication of defenfice war; and, in a note, the author pays more attention than perhaps they were entitled to, to the frivolous objections of defigning or enthufiaftic men, GENT. MAG. Auguft, 1802. 149. Letters to William Wilberforce, Efq. M. P. on the Doctrine of Hereditary Depra vit. By a Layman. THE vilenefs, perverfity, and folly, of Human Nature are fo incompatible with the highly-improved fiate in which modern Philofophy pretends to find or place it, that doctrines the most prominent on the face of Revelation are denied to exift in it. If mankind were not finners, whence the repeated exhortations of our Saviour and his difciples, and of John his forerunner, to repentance? All confellions of Sin and Guilt in the Old Teftament are done away, as flights of Oriental diction. But, we would afk, what but Sin "brought Death into the world, and all our woe?" And we may as well deny that Mortality enfued on Adam's tranfgreffion, as that our Nature underwent a change at the fame moment. In other words, we muft deny the Scripture account of Mortality, or account for its introduction by fome other means. And, if we are restored to a Capability of Immortality, by the death and refurrection of Chrift; has he not alfo made an atonement for the fins of all mankind, from the creation to the end of the world? Admitting a reftoration to life, muft we not with it admit a refloration of Confcioufnefs? and, if there be a difference between a good and an evil Confcience, muft not the duration of the one be coeval and coëxiftent with the other? Here then is that eternal happinefs and that eternal mifery, at the laft of which our modern philanthropists revolt. thele very men, by their miftaken tendernels, neglecting to punish or reftrain "treasure up the fault of mankind, wrath against the day of wrath and revelation of the righteous judgment of God." Man is a free agent, capable of diftinguithing good from evil, and the confequences of purfuing either. It is curious to obferve this writer, in order to difprove the corruption of human nature from its original purity, denying that fuch purity ever exifted, or that our first parents were in any degree fuperior to their offspring, and that Chrift came to fave a finful world from hereditary fin, although thofe who have fined after the fimilitude of Adam's tranfgrellion are exprefly Yet mentioned mentioned. All the paffages quoted by Mr. W. and re-quoted by this writer, p. 68, are not confined to "a ftate of actual depravity," but are derived from the tranfgreffion of our common progenitor, as much as effects can be deduced from a caufe, or confequences from fomething a priori. Thofe who deny that the Saviour of the world, or, as they chufe to call him, the greatest teacher of righteoufnefs that ever appeared in the world, denounced eternal punishment in the clearett terms, may be allowed to deny that the tranfgreffion. of Adam, and its confequences, as well as its remedy, are not implied throughout the New Teftament. When the enemies of Chrifiianity cannot wreft its plain and obvious meaning to their ideas, they fuborn a metaphorical fenfe. But, if they are willing to make as large conceflions as this author, pp. 78, 79, they are a very little way from allowing the original depravity of human Nature, which they are fo averle to admit. Anxious as they are to confine the representations of human depravity in Scripture to "particular pe riods, circumftances, and characters," let them look into every page of what is called profane hiftory, from the earTieft period of time to the period in which they now find themfelves placed (and, however it be laid down as an axiom, that man, landutor temporis acti, thinks no times worfe than his own, which, perhaps, in the prefent revolutionary period, is too much of a truifm), and fay, if "the imagination of man's heart is not evil CONTINUALLY." Then let them trace back the deduction to the fall of Adam, the murder of Abel, the corrupt state of the world, in a courfe of 1650 years, fuch as to call for an exterminating deluge, and deny, if they can, that depravity is HEREDITARY. When forms, tempefts, and peftilence, become as frequent as the inflances of human depravity, they will fiamp a character ou the atmofphere which produces them. In proof of fuch general corruption of human nature, we will quote the opinion of the Roman poet, who probably never heard of Adam or his fall, and afk, whether " Audax omnia perpeti gens humana ruit per vetitum nefas" is not a literal tranflation of the Imagination of man is evil continually? The heart of man is fully fet in him to do evil." This general propofition Horace illufirates by the partiCarm. 1. in. cular inftance of Prometheus, who tiole fire from heaven, and entailed all the wrain of difeafes and death on the human fpecies: "Audax lapeti genus Ignem fraude malâ gentibus intulit. Subductum, macies, & nova febrium Semotique prius arda neceffitas Expertus vacuum Dedalus aëra Perrupit Acheronta Herculeus labor. Iracunda Jovem ponere fulmina." The doctrines of Calvinifme then are innocence of character moft certainly long anterior to Calvin. The infantine muft be pleafing to the Saviour of the world; but has our author never feen perverte and forward children, who, from their earliest years, rendered themfelves difpleafing to all around them, and, by the modern fyftem of education, were left without controul? Has he not obferved a marked diftincdren and other young animals? and tion of temper and difpofition in chilhas he not found inftances of both, which no difcipline could fubdue? 150. Obfervations on the Signs and Duties of the prefent Times; with fome Account of a Society of Clergymen in London, who bave agreed to preach, in Rotation, Weekly Lectures in each other's Churches and Chapels on this important Subje&t; and a Summary of their Views and Evidences, to excite a Spirit of Prayer, and of Exertion to promite vital Godliness at this alarming Period. Drawn up by Defire of the Society, and publifhed with their Approbation, by Thomas Scott, Chaplain to the Lock Hofpital. THIS plan was begun about a year ago, and is ftill contiued with confiderable encouragement; and, as the minifters fo connected greatly defire to unite their brethren throughout the land in fimilar meafures, they at length determined to publifh an account of their defigns, both in order to excite attention, to prevent mifapprehenfion, to obviate prejudice, and to ftimulate others to imitate them, as far as their conduct is judged to accord with the principles of facred writ. The fubject of this publication is the duty of public and private prayer. We recollect when there ufed to be meetings of minifters among the Diffenting congregations gregations in the country: but thefe, as well as fimilar exertions in lectures by the Clergy of the Establishment, are now given up to more "evangelical" preachers. The confequence of this it is easier to foresee than to prevent. 151. Principles of Christianity, as profeffed by the Efiablished Church, for the Use of Schools. By the Rev Samuel Seyer, M.A. of Corpus Chrifti College, Oxford. THIS treatife is intended to ferve alfo as a catechifin, and the questions are at the end of each chapter, but no anfwer, to prevent the leffon from becoming a mere exercife of memory. Texts at the bottom of the fhould be regularly examined. pages 152. The Scarcity of Wheat confidered; or, A Statement of the Implicy of the late and prefent Price of Wheat, the Confequences reJulting from it, and Means fuggefted for its Prevention in future; in which the flagrant Practices of the Farmers, Millers, and Bakers, are expofed, and the Corn Laws fully inveftigated. By the Rev. John Malham, Vicar of Helton, Dorset, and Ordinary of the County Goal of Wilts. MR. M, whom we have before reviewed as a preacher, now fteps forward as a politician. We agree with him that the fcarcity was at least as much artificial as natural, and that large farms are an evil; but of increafing incloure we do not perceive the benefit, unless by enlarging the farms already too large, and increafing the rent-roll of individuals already poffeffed of good incomes. The remedy here propofed is, to gradually reverfe the fyfiem of increafing farms; to create a competition, and a controul on monopoly; that the Privy Council be invefted with power to import grain on any ettimated deficiency, to be taken in every district by proper perfons, under proper reftrictions, and monthly reports tranfmitted to Government. Thefe checks would enfure to the community a certain fupply of grain at a reafonable price. The alarming flock kept in hand by the farmers in the counties of Wilts, Oxford, and Hants, was fufficient to juftify Lord Darnley's allertion, fu ported by the refpectable authorities of Meffrs. Webb and Davis, that there was no fcarcity. Want of bread fills the gaols, and want of good bread brings on confumption. The Salisbury and Lewes bakers neglected to make the proper return, and fo kept the price of bread out of the controul of the magiftrate; but this has been inveftigated at Dorchefier and Durham, and the bakers threatened with inflic tion of the penalty. Not only in England, but at Edinburgh, the fame gaine was attempted to be played; and there is no end to the tricks and crimes of forettalling, monopolizing farmers. 153. A Sermon, preached at Sittingbourn, ez Wednet lay, June 11, 1800, at the ViJitation of the Lord Archbishop of Canterbury, and pubifked by his Grace's Command. By the Rev. Jeremiah Jackfon, M. A. Vicar of Ofpringe. FROM John v. 43, 44, the preacher vindicates Revelation againft Infidel Philofophy and its "doctrines, by which, to gratify human pride, human reafon hath been exalted too high, and revelation too lightly efteemed." (p. 15.) 154. Reflections concerning Religious Divifions, affectionately addreffed to the People of England. THE general hiftory of Epifcopacy is firft briefly flated, as an establishment effentially neceflary for the prefervation of public faith; while the latitudinarianitim of the day, if purfued through its various turnings, will appear to terminate in uncertain conjecture, and, in the foundation of our eternal hopes, lead us back to Paganilin. The departures from the Church of England are not fo much founded upon a difapprobation of any of its doctrines as upon a fanciful idea that the Gospel 'is not preached in its purity from our churches. "A religious eftablishment may be confidered as the focus of found learning and religious education." (p. 15.) Where then, if the Gofpel be not preached in the church, in which I obferve men of learning, of leifure, and of fiudy, of exemplary morals, and of feeming piety, where are men of known years and known learning appointed to examine a candidate, before he can be allowed to teach, as to his fufficiency in a knowledge of the Golpel, if the Gofpel be not preached in fuch a church, and by fuch men, where can I expect it to be preached? If I look among thofe who, without any call, have affumed to themselves the office of preachers, I find them, in general, fpringing from the lowest claffes of fociety, men without education, and without argument to fatisfy me, and all differing among themfelves upon |