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is too usual with us to demand a perfect discharge of duty in others, while we attain to but an imperfect one in ourselves. Since it is scarcely to be hoped that the appropriate duty of either party will, at all times, be observed with equal exactness, both should be prepared to make that allowance for which both, by turns, will have occasion. Generosity is the acknowledged duty of the rich; the poor, therefore, are too apt to imagine, that a rich man, if in any instance he be deficient in generosity, has no claim ,on their grati.' tude, how much foever, on the whole, they may have been the obje&ts of his bounty; and it is well if they think he has fulfilled "his duty in this respect while he has any thing left to bestow. Gratitude, on the other hand, is the duty of the poor; the rich, therefore, are too apt to think that a poor man is seldom so thanks ful as he ought to be ; and, if any sentiment Mhould appear which is inconsistent with their ideas of his obligations, he is quickly regarded as unworthy of their bounty. Neither party seems sufficiently to consider the difference between .conceiving the idea of a duty and actually discharging it. There may be difficulties in the discharge for which it is not easy to make just allowance: the rich man has perpetual struggles, felt only by himself, between the sense of his obligation to perform his duty by relieving the indigent, and the desire to be distinguished in his class by the increase of his pofleflions; and the poor man has fears, of which the rich can have no adequate idea, left, while he is acknowledging the bounty of his benefactor, he may confess a dependence on another, which will degrade him from the character of a man. Though the suggestions of vanity or pride, in opposition to our duty, ought to be overcome, the overcoming of them may be no easy talk; and it would be a severity of judgment, which the conduct of but few can bear, to consider the want of success in parti. cular instances as deciGive of the whole character.' P. 23. An Attempt to exhibit the Meaning and Connection of Romans, 5th

Chapter, 12th and following Verles; particularly showing hoqu they apply to the certain Salvation of all Infants. 8vo. 15. Faulder. 1800.

This is a very praise.worthy attempt to explain a passage in the epiftles of St. Paul which has exercised the pen of the ableft writ. ers. Taylor, Edwards, and Chauncy, have each their merits ; but they are too erudite ; and the author before us, with a just view of their defects, endeavours to find out a conGstent meaning to the apostle's words, from a close examination of them and the context, without indulging himself in the latitude of metaphysical inquiry. His ideas may be seen from the following summary, with which he concludes his comment :

• From these deservedly renowned verses of this great apoftie, we learn the important facts, that death is the consequence of

Cait. Rev. Vol. XXX, September, 1800. H

A Sermon preached in the Parish Church of Clare, in Suffolk, at the

Presentation of the Colours to the Military Affcciation of that Place, on Wednesday, June 26, 1799. By C. Hayward, Vicar of Hae ricrhill, Suffolk. 8vo. is. Robinsons. i.

• That, for a coníderable time before, and uniformly fince, the French revolution, infidelity has, by means of French writers and French principles, been gaining ground in this country, with great and rapid strides, is a fact which is hardly denied by any, except those who exult in the truth of it, and only wait for a riper opportunity of avowing their exultation. P.15.. .

We are among those who deny that infidelity has been gaining ground in this country; and we lament that so many preachers can indulge theinfelves in fuch unwarranted atlertions, or, in consequence of their delusions, in such strange language as the following: :! God forbid that rcligious opinions of any kind mould ever again be propagated by the sword; but, sooner than the glorious fabric of the Gospel Mall even totter in our land—sooner than the batteries of foreign illuminati, aided by the phrenzy of a misguided multitude, mall play against it let every man, in the literal sense of our Saviour's words, “ who has no (word, Tell his coat and buy, one;" and let us consider it as an honourálie distinction, if we are. allowed to be the lowest agents in the fulfilment of the grand promise of our Lord respecting his Gofrelst the gates of hell Thall not prevail against it." P. 17.'

We advise this preacher to purchase the armour described by Sto. Paul; and, with the sword of the spirit, he will do more execution on the minds of the wicked than he can possibly expect to effect with a carnal sword at the head of his volunteers." On the Measure and the Manner of Distributing - A Sei mon preached , at St. Mary's Church, No'ringhans, on Tuesday, September 4, 1798, before the Governors of the General Hospital. By Edward Pearfon, B. D. &c. 8vo. 15. Rivingtons. . .

This discourse contains many excellent remarks on the disposal of wealth. It is written with greater clearness iban is usual in the composition of tuis writer; and we are happy in the opportunity afforded us. of recommending it to the particular attention of the Tiberal and the serious reader. The pailage relative to the expectations of the rich and poor, arising out of the inequaliy of wealth, and the tempers formed by it, is a sufficient specimen of the sound discrimination which distinguishes the discourse.

.. That this intention of Providence, in the unequal distribution of property, is not fulfilled in fo great a degree as nught reasonably be expected, arises, in part, from the want of preparation in both rich and poor to make due allowance for each other's failures.

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Adam's fin universally, and that both fin and death came by him ; that the deliverance from this death came by Christ; that the se, cond death is the punilhment of individual transgrellions; that reigning in life will be the exclusive privilege of those who receive abundance of grace, and the gift of righteousness; and that they only shall reigo in life by one, Jesus Christ, and by his obedience be made righteous. Thus, by retaining a regular connexion, and marking the gradations, which are preserved, on each respective subject, there will be no need to call in the aid of metaphysical subtleties to explain these momentous subjects of pure revelation; and we may safely challenge philosophy to frame a theory so fatisa factory with the existing state of mankind, as subjects of fin and death. P. 18.

Some difficulties still adhere'to the explanation ; for how can myriads be said to be delivered from death by a Saviour, if, instead of deliverance, in the common acceptation of the word, the act of our Saviour should be the means only of subjecting them to punillinent, mortification, and death? If a man have undergone the punithinent of the law, and have to all appearance loft his life at the gallow's, the prince who Mould successfully employ the means of restoring him to life would hardly be said to deliver him from death, if, on the recovery of his senses, he were once more warned to prepare for execution, and the fentente should be inflicted again at the moment when the desire of life was renewed. The state of infants dying soon after their birth is indeed made, by our author, to be preferable to that of adults at their death ; for, of the former, all will be saved; of the latter, a part only will enjoy the bleflings of futurity. But, allowing this to be a true view of the subject, we can by no means see that “the salvation of all infants is perhaps the most solid reason in support of the practice of human baptifm ;” for the writer evidently refers the benefits of the bapritmal act to the parents, not to the children, and converts the ördinance into a mere declaration of faith. According to the author, the infant will be equally saved, whether he is baptifed or not; and a parent, who is a serious Christian, may fee no necessity for declaring his faith at the moment that all his parental cares are emploved to preserve the life of his child. The reflection drawn by the writer, if not strictly just in the sense in which he applies it, deserves attention. If all infants will be saved, how great' ought .to be the care of parents over their children to bring them up re- ligiously, that the loss of that blessing may not be attributed to the

negligence of early youth. But this may be applied to parents I without considering the state of infants; and the same appeal may be made to them, that the final overthrow of their children may not be attributed to their inattention.

Two Sermons preached before the University of Oxford, Feb. 10, 1799.

-- An Attempt to explain, by recent Events, Five of the Seven Vials mentioned in the Revelation; and an Inquiry into the Scriptural Signification of the Word Bara. By G. S. Faber, A. M. &c. 8vo.' 15. 61. Rivingtons.

The interpretations of the phials are founded upon the writings of Mede, the two Newtons, and Warburton. The seventh train. pet is supposed to have already sounded, and the third woe to have commenced. “The phials of God's wrath are even now pouring upon the earth.” The noifonie and grievous fore is, the “ terrible mental disorder which issued from the infernal cave of Voltaire and his associates.” The phial changing the sea into blood denotes the horrible scenes that have taken place in France in consequence of the revolution, which are considered by the preacher as a just rétribution on that unhappy nation for its diay of St. Bartholomew, and the revocation of the edict of Nantz; for its innumerable murders of the martyrs, and the division of their spoil between the French monarch and the Roman pontif. The phial on the rivers, and fountains is the misery of the inferior republics. The scorching by the sun is the evils occasioned by France to the neighbour. ing nations. The phial on the real of the beatt overthrows the papal power. The sixth phial probably portends the destruction of the Turkish empire; and the last judgement is now very near.-We have given this summary of the discourse, as every interpretation of the prophesies, founded on reading, reflection, and a spirit of piety, deserves confideration. With regard to the near approach of the day of judgement, we cannot agree with this author: for, if his interpretations of the phials be right, much remains to be done before that event can be expected.

, The inquiry into the meaning of the word 892 has for its great object the overthrow of the notion of the eternity of maiter. We do not see any great reason to apprehend that such a notion is likely to be supported by many in the present state of the philosophical or Christian world; nor are we inclined to believe that the original signification of the Hebrew word is, “ to bring fomething into existence out of nothing." "The proof of this meaning is derived from the internal evidence, on an examination of the context, of the opinion of the Jews, and the authority of the versions. The two last references will not decide the question; for, though it be universally allowed by both Jews and Cliristians that the existence of the world proceeded from an inmediate act of God, it does not follow that the word 892, in itself, convey's ibat specific informations. We, bowever, are of opinion, that the first verse of Genelis is sufficiently fiul to this point ; for its means ing is, that the first thing which God made was the world ; or, in the Hebrew phrase, the heavens and the earth; without reference to the peculiar modifications which took place in each in conie. quence of future acts of divine power. The words in one

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