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stain from interfering with the arm of the law. Gamaliel's advice should not be forgotten.

Art. 18. Peace with France and Catholic Emancipation repugnant to the Command of God. By L. Mayer. 8vo. 18. Williams and

Smith.

Prophetic interpreters are much disposed to refer the predictions of scripture to their own times, and to find the marks of some apocalyptic beast on the prominent characters of their day. Mr. Mayer is exceeded by none of his predecessors in this propensity. With a perspicacity far surpassing our dim intellects, in Micah iv. 3.—13, he sees an evident reference to the present contest between England and France, (the former of which is the strong-hold of the daughter of Zion); and he roundly asserts that the command "Arise and thresh" is equivalent to a divine injunction to prosecute the war till we have destroyed the enemies of Zion. So adroit is Mr.M. in discovering the precise objects to which the prophecies refer, that he has found out that Rev. xiii. 10. "He that killeth with the sword must be killed with the sword" clearly points out the tragical end of Louis xvi., and that Bonaparte is the king of the locusts, and the angel of the bottomless pit. Could our penetration keep pace with that of Mr. Mayer, we might receive some consolation: but, as we do not admit his premises, we cannot be flattered by his assurance that we are ordained by God to bring the pomp of the enemy down grave.

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Art. 19. Remarks on the Observations made on the Discipline of the Quakers, by the Monthly Reviewers, in their Examination of William Rathbone's Narrative and Memoir. 8vo. 1s. Phillips and Fardon.

Having been long in the habit of regarding the society of Quakers with much respect, as conceiving them to have imbibed more of the spirit and to have displayed more of the practice which distinguished the primitive christians, than the generality of other modern churches, we felt extreme reluctance in offering to the public (Rev. for October last) those strictures on their late conduct which have occasioned the present remarks. When we made them, we flattered ourselves that they would obtain some notice from that body against whom they were directed; and as we stood unconnected with party, and were totally ignorant of Mr. Rathbone and his connections, we hoped that the Society of Friends would do us the justice to believe that our censures proceeded from the purest principle, and that nothing could afford us more sincere pleasure than a complete vindication from them. The author of this pamphlet endeavours to convince us that the charge of persecution does not attach to the Quakers, in consequence of those proceedings which excited our animadversions, by alleging that the disownment of persons for a difference in religious opinions consists in excluding them from those meetings where the private affairs of the society are discussed, and from those provisions for the poor, which are made exclusively for the members of the Society. They are at liberty to attend the meetings for religious worship in the same manner as before their disownment;

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no injury is done to their persons or properties; they are not deprived of any of the comforts of social life.' We are farther informed that, if we consider this disownment as similar to excommunication in the Churches of Rome or England, our ideas on the subject are erroneous. -If we considered disownment in the one instance as absolutely equal to excommunication in the other, our ideas would indeed be erroneous: but there is certainly a similarity in the two cases. Disownment is excommunication to as great an extent as the Quakers can carry it. The society cannot shut the doors of their places of worship against disowned members, but it takes from them all provisions made for the poor; and it must, by marking them as obnoxi ous persons, deprive them of the comforts of social intercourse with friends. These, it will be said, are the necessary consequences of Disownment; and being so, we wished the Society to consider how far they were justified on their avowed principles, and on the principles of Christian liberality and candour, in proceeding, as they have lately done, to the measure of disownment.

The present writer states the Quaker Creed to include a belief in the inspiration of the Scriptures of the O. and N. Testament, and in the Divinity of Jesus Christ; to which, he says, a considerable number, mostly in the north of Ireland, have objected. No mention is made of the Inward Light, or the teaching of the Divine Spirit; which is also held, we understand, as a not less essential article of faith ;-and it appears to us to be a difficulty (as we have noticed in a former article, see Rev. for July, p. 320.) to proceed with satisfaction in disquisitions concerning doctrine, with two paramount courts of ultimate appeal, as we may term them, viz. the Scriptures and the Inward Light. The question is, can a Quaker consistently accede to the disownment of a brother who solemnly declares that he is taught by the Inward Light, or by the Inspiration of the Divine Spirit, to believe that the God of Mercy did not order the cruelties inflicted on the Canaanites? Must not a member deem it hard to be rejected for a conscientious adherence to a principle, which (as we have always been instructed to believe) lies at the bottom of their system? If the Quakers maintain the plenary inspiration of the Holy Scriptures, to the exclusion of the above mentioned doctrine, the case of the disowned persons is simplified, and they have no more reason for complaint than a professed Socinian would for being refused admission into a society of avowed Calvinists.

This Observer meets our strictures more fully on the subject of Marriage. He tells us that the Quakers do not consider it as a civil contract; and he quotes William Penn, who says, "that it was the unanimous sense of Friends that joining in marriage was the work of the Lord only." In this instance, therefore, their conduct was less objectionable; though perhaps even here it would be prudent to revise their system, if the particulars stated by Mr. Rathbone be

correct.

The Quakers may assure themselves that we wish not to affix on them the charge of any practice resembling the shadow of persecu. tion; and we lament that any thing should have occurred among them, to disturb that harmony and brotherly love for which they REV. SEPT. 1806.

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have been so long and so deservedly esteemed. We would have thent be consistent with themselves, and, in the exercise of discipline, display that faith which worketh by love. If ever we inadvertently misrepresent them, we shall, on the discovery of our mistake, be ready and disposed to render them ample justice; for we take no pride in pertinacity in error, and have but one object in viewTruth.

Art. 20. Sermons, selected and abridged, chiefly from Minor Authors, adapted generally to the Epistle, Gospel, or First Lessons, or to the several Seasons of the Year. For the Use of Families. By the Rev. Samuel Clapham, A.M, Vicar of Christ Church, Hants, and of Great Ouseborn, Yorkshire. Vol. I. 8vo. pp. 639 95. Vernor and Co.

The plan on which this volume proceeds was, we apprehend, frequently adopted by the clergy of more antient date; and since the English Church has chosen to observe days and times and years, it may be useful to select subjects appropriate to them from the Lessons appointed for the day: but in this as in other instances, there may be danger lest observances of this kind should degenerate into mere matters of form and ceremony, as in Roman catholic countries. These sermons may, perhaps, be regarded as a kind of preventive, since they are said to be designed for families: but they may occasionally glide into the pulpit. The names of writers, from whom this first part of the work is composed, are as follow:-Skelton, Scattergood, Peters, Dr. Elsmere, Catcott, Dr. Lawson, Bp. Richmond, Riddoch, Bp. Pearce, Newlin, Dr. Goddard, Muscut, Dr. Tucker, Gilbert, Dr. Powell, Munton, Bp. Coneybeare, Dr. Brooke, and Dr. St. John.-Skelton is a favourite preacher with this editor; who mentions him as incomparable, and presents us with fifteen of his discourses; of which we have observed some marked in the index with an asterism, denoting that they are taken from a third volume, not printed in this country, and seldom to be had of a London bookseller. Newlin, also, is mentioned as an uncommonly pleasing and pious writer; and the sermons of Richmond and Riddoch are said to be particularly agreeable. Without entering minutely into these inquiries, it seems sufficient generally to say, that the collection appears to accord with the proposed plan, and contains a number of tracts adapted to the edification and improvement of those who will peruse them with any attention.

Mr. Clapham informs us that he could not always find sermons on texts taken from the lesson of the day; and, when that was the case, he substituted others which bear some kind of analogy. He also remarks that, although it cannot be said of all the authors who compose this publication, that they are actually scarce, yet none of them seem to be very common, and many of them are confessedly very excellent, and as pulpit compositions may, perhaps, be classed among the first this country has produced, either in the two preceding centuries, or in the present.'-One discourse, which is for Ascension-day, is said to have been never before printed.'

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Art. 21. Sermons delivered to the Congregation of Protestant Dissenters at Call-Lane Chapel, Leeds, by Joseph Bowden. 8vo. pp. 407. 7s. Boards. Longman and Co.

In an introductory address, Mr. Bowden declares that he has no other apology to offer for the publication of these sermons, than one which has often been received with suspicion, and sometimes with contempt: but he persuades himself that, in his case, the solicitation of friends will be allowed to be a plea of more than common weight. During twenty eight years, he had been minister of the religious society before whom they were delivered, when a note was sent to him, signed by thirty-two of the members, requesting that he would give them an opportunity of reading to their families, a few of the sermons, which he trusts something better than compliment or partiality induced them to say that they had heard with pleasure and advantage.' The subjects are of a practical nature, and the preacher discourses on them not with the arts of a mere hasty declaimer, or of one whose sole or chief object is popularity, but with calmness and simplicity ;- with a love for useful truth, and a desire to advance among men the interests of Christian piety, benevolence, and personal virtue. The discourse on conscientious doubts' may excite serious thought, with some painful ideas, in attentive and considerate minds. The comprehensive spirit of Christianity,' which is the subject that next offers itself, merits an attentive regard. Mr. Bowden's opinions are the reverse of Calvinism. We concur with this author, when writing on the disinterestedness of Jesus Christ,' he concludes that "the joy set before him" was no other than the pleasure of doing good.'- Observations on the unbelief of our Lord's kinsmen' form a very sensible and useful discourse, which may be perused to great advantage. So also may several others; and though we do not assert that they are equal, the whole volume merits our esteem: it deals not indeed in criticism, but it is rational, scriptural, and instructive.

Art. 22. Sermons, by the Rev. Thomas Gisborne, A. M.

2 Vols. 8vo. 16s Boards. Cadell and Davies. The name of Mr. Gisborne is rather popular, and his publications have generally met with approbation. His pulpit compositions, however, discover some marks of incorrectness, and are of unequal merit: while some are diffuse and declamatory, others are more carefully written, and are agreeably adapted to reach the understanding and the heart. Occasionally, an appearance of irascibility in the style, or of abruptness in the questions, may be discovered but they also at times contain solid reasoning and persuasive argument, much that is calculated to instruct, to animate, and to console, in the various circumstances of life. They are adapted to the offices of the establishment, but they bear some resemblance to the manner and spirit of our old puritanical writings.

Vol. I. which contains 20 sermons, was published many years ago, and is now offered to us in a second edition. Of Vol II the discourses turn on the following subjects: Hearing of sermons; Believers and Unbelievers ;-Proneness to disparage religious characters;-Coming unto Jesus Christ for life;-Calling of St Matthew; -Goodness

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-Goodness illustrated by the character of Barnabas ;-Pride ;-Zeal illustrated by the character of Jehu ;-Parable of the Tares ;-Occupation, Gen. xlvi. 33.-Unreserved obedience ;-Sins of the tongue, No. 12, 13.-Identity of wisdom and religion;-Folly illustrated by the character of Saul; Religious comfort;-Christian characters of youth ;-Method of salvation.

Art. 23. A brief Treatise on Death, philosophically, morally, and practically considered. By Robert Fellowes, A.M. Oxon: 12m0. 3s. Boards. Mawman.

We can safely recommend this little treatise, to those who can en⚫ dure sound reasoning and correct reflection on the subject of their bodily dissolution. The number, we know, is not large. Even men who are otherwise sensible shun the thought of death; and the pursuits of the multitude prove the complete delusion in which they are enveloped. No work is better calculated to exhibit the exact value of life, to abate the fear of death, and to shew us the wisdom of preparing for our subsequent destiny, than this tract of Mr. Fellowes; which is written with great plainness and strength of argument, which places our present condition before us in its true light, and which completely demonstrates to us the supreme wisdom of virtue. Though Death be represented as physically unavoidable, it is not depicted as an evil, but, in the contemplation of Christian faith, as a blessing. The doctrine is that, as when we begin to live we begin to die, so we must die before we can be said truly to live. Hence Death is to the Christian rather an object of gratulation than of sorrow. The prac tical remarks, which Mr. F. has introduced, on the shortness and uncertainty of life, merit universal attention; and if he has repeated observations which have been made ten thousand times before, he has employed them to good purpose, and has compressed much practical matter into a narrow compass. His treatise on Death is adapted to the Shortness of Life.

POETRY.

Art. 24. An Elegy on the Death of the Right Honourable Charles James Fox. 4to. 18. Crosby and Co.

The death of so distinguished a statesman as Mr. Fox is an occasion on which the Muse will not be silent. His manly eloquence cannot become mute, his zeal for the public good cannot be extin guished, his brilliant star cannot set, his career from which his country expected such important consequences cannot terminate, without forcing from the eye of thousands the patriotic tear. We lose no time in announcing this Elegy, which, though written in haste, is not without merit. Turning from domestic sorrows to this recent public loss, the author consecrates his Lyre to Patriotism, and, in elegiac numbers, rehearses the virtues of Mr. Fox. Such an ef fusion, written and printed on the spur of the occasion," we cannot be so cold blooded as to examine with rigid criticism: his subject is a potent shield; and as he has appeared first in our court with his Elegiac offering to the memory of so great a Man, we shall receive him most graciously, and present to our readers a part of the cypress wreath with which he decks the patriot's urn:

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• Weep

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