*།

Enmity and Self-Interest were awake without, and the Grange of Cliviger was loft. He died in the third year of his prefidency. "Next followed Turgefius, a true Afcetic, of whom his his torian, a contemporary and companion, gives the following ac count: "He was a fevere chaftifer of his own body, and of the motions of the flesh ever clad in hair-cloth, and frequently repeating to himself, They who are clad in foft raiment are in king's houses.' His cloathing was alike at all feafons, confifting of nothing more than a tunic and a cowl. His body was fo habituated to this difcipline,, that he appeared equally infen. fible to the heat of the dog-days and the cold of January. In the feverest weather he endured the night-watches without shoes, and when his well-clad brethren were almoft ftiff with froft, he gave himfelf up to the praifes of God, and repelled the cold without by the heat of devotion within. Yet no one was more affable than Turgefius. His abftinence was extreme. He never tafted wine, excepting where no other beverage could be obtained. To say that he never touched flesh-meat would be fuperfluous. Fish he permitted to be fet before him, for the entertainment of his guests, but he himself beheld it only. His compunction knew no bounds. In common conversation he fcarcely refrained from weeping. At the altar he never celebrated without fuch a profufion of tears that his eyes might be faid rather to rain than to weept, infomuch that scarcely any other perfon could use the facerdotal veftments after him." -Having governed nine years Turgefius returned to Foun tains." P. 55.

It would be a very grateful occupation to us to accompany the author further, for his volume is full of intereft, information and amusement. But having enabled the reader to judge of the excellence of his performance thus far, we can only affure him, that he will no where be disappointed, for in no place, nor on any fubject, do the writer's industry of investigation fail, or his vivacity of remark relax.

The embellishments, as we before obferved, are many, and of fuperior execution; but we were particularly delighted with the views in Gifburne Park, and the fpirited reprefentation of the wild cattle. The views alfo of Bolton Abbey

* "A difficulty which he would not often encounter, unless he travelled to Ravenna."

+"We may admire, as the Satyrift did concerning Heraclitus, Unde ille oculis fuffecerit humor;" but conftitutional differences in the power and in the manner of expreffing our religious feelings are very great. Turgefius had the with of Jeremiah: "Oh that my head were waters, and mine eyes a fountain of tears!" Jer. ix. 1.

are

are remarkably good, which indeed may be observed of almost the whole.

Dr. Whitaker has received powerful affiftance in various forms, from many diftinguished individuals, which he circumftantially details with fuitable acknowledgements. An appendix communicates a catalogue of the rarer plants growing in the Deanery of Craven. His former publication of Whalley would have obtained to any author a great and well-earned reputation, but the additional credit which he muft neceffarily receive from this performance, will, we hope, ftimulate him to continue his labours, in a purfait for which he is fo admirably qualified.

ART. II. Plain Truths; or the Prefbyter's Reply to all his Anti-Calvinistic Opponents, Sc. Sc.

[Concluded from our last, p. 546.]

WE E fhall not follow this author through his vain-glorious boafting of his own good converfation, nor animadvert upon his half-fmothered objections to the power intrusted to the bishops, nor draw any other inference from his allufion to the practice of phyficians, than that he is probably intimately acquainted with the, rector of All-Saints, Aldwinckle, who adds the letters M.D. to his name; but we are rather furprised that the man who compares a Dignitary of the Church to JUDAS ISCARIOT, fhould complain of abufe from the faid Dignitary, the British Critics, and the Anti-Jacobin Reviewers. We are likewife more than furprifed at fo zealous a chriftian referring to the Encyclopædia of VOLTAIRE, DIDEROT and D'ALEMBERT for arguments in the controverfy between himfelf and his opponents! Does he indeed think Atheism preferable to the doctrine of fuch of the Clergy as do not interpret the articles as he does?

Because Cranmer occafionally correfponded with Calvin, he infers that the Archbishop must have held the fame opinions with that far-famed reformer; and adds, that "it would be juft as fuppofeable that the Bishop of Lincoln, or the Dean of Peterborough, fhould have loved, honoured, confulted, and correfponded with the Prefbyter, as Cranmer with Calvin, if the articles are effentially Anti-Calviniftic."

But with his leave, we cannot think this inference fairly drawn. Calvin and Melanthon were the two most learned of the foreign reformers; and the Archbishop very judiciously correfponded with them both, though the former complained

* See Brit, Grit, Vol. xxi, pp. 101, and 229.

of

of the little deference that was paid to his judgment. Is the Prefbyter one of the most profoundly learned of the EnglishDivines? Were the writer of this article engaged to exhibit a full view of the evidence afforded by the miracles of our Saviour and his Apoftles for the Divine origin of the Chriftian' religion, he would be glad of an opportunity to correspond on the fubject with fuch a man as the late Mr. Hume; but he would hardly think of correfponding with Dr. Haweis, though he too has fomewhere faid, that no man was ever converted by a miracle!

Judging of the hearts of other men by his own-the only means that he or any uninspired perfon has of judging in fuch cafes this author fuppofes that Dr.Kipling would rather be in hell, than in heaven with fuch men as Leighton, Hall, and Davenant!" Where they are," he fays, "Dr. Kipling certainly. cannot defire to be. He muft abhor the idea of fuch men for his companions in eternity, whom he brands with mental derangement, a hoodwinked underftanding, or deliberate wicked, nefs." (p. 24.) We confefs that we have a very different opinion of Dr. Kipling's heart from that which this fup-. pofition implies, but, from the fuppofition thus made, we are not left at liberty to doubt, whether this Prefbyter. would not be in hell, rather than in heaven, with fuch men as Archbishop Laud, Bifhop Bull, the Bishop of Lincoln, Dr. Kipling, or the British Critics! "Where they are or may be, the Prefbyter certainly cannot defire to be. He muft abhor the idea of fuch men for his companions, in eternity, whom he brands with the want of common sense, with teaching what they KNOW to be falfe, and with deliberate wickedness equal to that of Judas Iscariot!"

This author begins his attack on the British Critics with affirming, that they have "defcended from the middle of Ar"minius (he furely means Arminianifm) to the natural bathes "of Vorftius and Socinus," (p. 25.) but he has not faid what Socinianifm is, nor furnifhed, of courfe, any proof that we are Socinians. As this is a point, which thofe, who favour our publication, undoubtedly deem of fome importance, we fhall endeavour to fupply the omiflion.

The Socinians, as every one knows, deny the neceffity of Divine Grace to enable mankind to perform the duties which are required of them by the gofpel covenant. We are so far from having denied this, that we contend for the neceffity of Divine Grace, not only to man in his prefent flate, but alfo to Adam in his flate of innocence; and in doing fo we have

*See British Critic, Vol, xxiii, p. 601.

the

the honour to agree with all the luminaries of the primitive church. This author may confider this opinion as a proof of our defcent to the natural bathos of Socinus; but a much more learned man than he *, when it was first fairly flated by Bishop Bull, confidered it as overthrowing utterly the herefy of Pelagius, which on the fubject of grace differed not from that of Socinus. The Socinians deny that Chrift's death was a facrifice for fin; whereas we contend both against them and against the Calvinifts, that it was "a perfect redemption, propitiation and fatisfaction for all the fins of the whole world, both original and actual." The Socinians deny, that we are at all affected by the fin of Adam more than by the fin of any other intermediate ancestor; contending, fome of them, that we die by the neceffity of nature; and others, that death is the punithment of our own natural fins; whereas we contend; and think that we have proved, that the fin of Adam alone brought death, in the most abfolute fenfe of the word, upon the whole human race, which, but for the mercy of God and the intervention of Chrift, would have all died like the beafts that perifh. Some of the Socinians contend that piety and moral virtues, fuch as man is able to practife, give a claim to eternal life as to a reward; and many Calvinifts feem to think that unfinning obedience would give a claim to the fame re zward, but we have uniformly taught that the most perfect obedience could give no claim of right to eternal life, even to the highest angel in heaven, who as well as man, was created by God, and neither has nor can have any thing which he did not, or fhall not freely receive. Doubtless the reader now perceives the truth of the charges brought by the candid prefbyter against those arch-heretics and enemies of Grace, the British Critics!,

But the critical interpreters, fays our honeft author, (not like Mohammed, who never uttered a falfehood +,) have expreffed themselves on the extent of Chrift's redemption, and the confequences of Adam's fin, in terms utterly irreconcileable with the articles of the church, as the chriftian reader will perceive "by a faithful comparison of thofe authentic ftandards with. the following extracts." Now, we acknowledge it to be a plain truth, that the extracts which the prefbyter has made from our pages, have a very ftrange appearance as they fland garbled and disjoined from the context, in his pamphlet; but

* Dr. George Hickes. See the Life of Bishop Bull by Nelson. + Such is the character which every good Muffulman gives of the prophet of Arabia.

We

we call upon the christian reader to examine our pages them. felves, before he doom us either to Smithfield here, or to a worfe fire hereafter. The firft extract made by this author, is the following;

"From the death incurred by Adam, whatever it was, all man. kind-the righteous and the wicked, the elect and the reprobate, ---are undoubtedly redeemed by Chrift."

Now thefe are certainly our words, and taken by themselves we have no hesitation to repeat, that they are expreffive of a plain truth, if there was plain truth in St. Paul; but they ought not to have been quoted by themfelves, because this honeft man knows that they are part of a series of proofs, that the penalty of the firft tranfgreffion was the forfeiture of immortality. Thefe proofs, which the prefbyter has very pru dently not attempted to anfwer, and which confift of a toler ably large collection of texts from Mofes and St. Paul, begin in page 592, and end p. 593, with the following words, which are attached, as part of the fame fentence, to the Prefbyter's extract; "but we know nothing from which all mankind are undoubtedly redeemed by Chrift, except the everlasting power of the grave."-These words, though necessary to complete the argument, are omitted by the author; because he chooses (p. 42.) to fay, that "from our principles, univerfal falvation appears a very legitimate confequence!"

The next extract is more unfairly garbled, as the reader will inftantly perceive when he compares our words with the prefbyter's quotation.

PRESBYTER.

"An inveterate prejudice taken up by Calvinifts, has induced them to undervalue this redemption." He then triumphantly afks, if Calvinifts undervalue Chrift's redemption?

passed upon our firf parents, than the

BRITISH CRITIC, P. 593.

"An inveterate prejudice taken up by Calvinifts and others, from the fchools of Greek and Roman philofophy, has induced them to undervalue this redemption, as unworthy of Chrift, and to find more in the fentence words of that fentence will bear."

We then proceed, through page 594, to show what the prejudice is, which Chriftians of various denominations have taken up from the Greek and Roman Philofophers, and how that prejudice has operated to make fo many of them miftake the meaning of the fentence which was paffed on our first parents. Of all this our candid opponent takes no notice; but after quoting another paffage clofely connected with it, which, as