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dispositions, He then adopts them as his people, arid becomes their God. Twill put my laws into their minds, and write them in their hearts, and I will be their God, and thev shall be my people." (1P.6.) :..•

Having (hewn the blessings arising from the institution, he infers the indispensable duty of observing it; and then offe/s some reflections on the very prevailing neglect of it, "which So higlily* disgraces the generality of the members, and is so peculiarly painful to the feelings of the ministers of our venerable establishment." (P. 9.)'

We design in a future number to give some extracts from this valuable discourse, which will, we doubt not, be read with pleasure; we (hall, therefore, content ourselves at present, with the following quotation, from which our readers will be enabled to form a judgment of its style and matter,

** Since our discourses evidently make little impression, the fiat question we should ask ourselves is, are they intelligible? are they interesting? are they such as every hearer will consider addressed to himself i Should it be objected that the discourses here reconjmended, would be esteemed personal, and would therefore give offence; I may be allowed to say in reply, that, afraid as we are tp number the multitudes who usually absent themselves from the Lord's table, whilst every man of such want of religious principle felt himself strikingly alluded to, he would perceive, that the same allusion was equally made to the generality of his neighbours; it might, therefore, be hoped, that every man of common sense would applaud his minister for discharging his duty, although in bestowing that applause he condemned himself. But what! should an individual be so unreasonable as to be offended; are we to prefer his approbation to the salvation of those committed to our charge? are we to consider our duty fulfilled, because, solicitous to avoid the incurring of his displeasure, we egregiously fail in persuading our hearers to comply with a Divine command? The threatening of.the Almighty by his Prophet, applicable to the subject, on which we are treating, comes home to the bosom of e.very clergyman. Woe be unto the pastors that destroy and scatter the sheep of my, pasture, saith the Lord. Therefore thus saith. the Lord God of Israel against.the pastors that feed my people; ye have spattered my flock and driven them away, and have not vi. sited them: behold.I will bring upon you the evil of your doings, saith the Lord." (P. 12.)

Both the tyro and the grave divine may read this discourse with edification and advantage.

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Essays Scriptural, Moral, and Logical. By W. and T. Ludlam. De/igped to promote an attention to clearness oj ideas, precision of exprejjion, and accuracy of reasoning, upon these important Jubjetls. 2 vol. 8vo. 16s. Wilkie and Robinson, pp. 1009.

IT is a sufficient commendation of these Essays to fay, what, without pledging our agreement in every opinion advanced in them, we can fay with confidence, that they* are well calculated to answer the important purpose mentioned in the title-page. Most of them, if not all, have already appeared in print; yet we think, that the Editor and Publisher have performed a very useful service to the public, and we doubt not of its proving a very acceptable one, in republishing them in this collected form. The Essays by T. Ludlam, are dedicated to the venerable and excellent bishop Hurd, who, it seems, was at the expence of printing the first edition of many of them. As several of the Effayi of both these authors are contained in our work, it will not be necessary for us to give any specimen of their style and manner. We shall, therefore, merely subjoin a copy of the Contents of each volume.

VOL. I. By the Rev. WILLIAM LUDLAM.

Essay I. On the Scripture Metaphors.—II. On Justice, as an Attribute of God.—III. On Mercy, as an Attribute of God.—IV. On the Doctrine of Satisfaction.—V: On Justification.—VI. On the Influence of the Holy Spirit.—VII. Upon the title "Only begotten," given in Scripture to Christ.—VIII. Upon the History of Cornelius.—IX. Upon Religious Conversation.—X. On the Doctrine of the Church.

By the Rev. THOMAS LUDLAM. Essay I. Upon the Nature of clear Ideas, and the Advantage of distinct Knowledge.—II. Upon the proper Mode of obtaining, as far as is practicable, an Unity of Opinion amongst Christians.— III. Upon the proper Mode of attaining an exact Knowledge of Christianity, with a practical Illustration. Part I.—IV. Upon the

same subject. Part H.—V. Upon the Nature of Revelation

VI. Upon die Meaning, Use, and Importance of Natural Religion, as furnishing the only possible proof of the Divinity of transmitted Revelation.—VII. Upon the Nature of the Divine Being, as discoverable from his Works or his Word.—VIII. Upon the proper ground of our Affections towards God.—IX. Upon the Nature of, and Reason for, Social Union amongst Mankind.

APPENDIX.

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APPENDIX.

Remarks upon some Parts of the Rev. Thomas Robinson's *« Christian System unfolded."—Remarks upon Mr. Parry's Inquiry into the Nature and Extent of the Inspiration of the Apostles.^—Remarks upon Mr. Locke's Paraphrase and Notes on the Epistles of St. Paul.—Remarks upon Mr. Willat's Assize Sermon, (raprinted in the " Scholar Armed") against the Religion of Nature. —Remarks on the Advertisement prefixed to the Third Edition of the Confessional.-"Rcmarks upon Fifty Expository Discourses on the Series of Scriptural Passages, which form the Subject of #ie celebrated Oratorio of Handel; preached in 1804 and 1805, at St. Mary Woolnoth, Lombard Street, by John Newton, Rector.

VOL. II.

Essay X. Upon the Curse, mentioned Gal. iii. 13.—XI. Upon the Nature of Divine Providence.—XII. Upon the extraordinary Operations of the Holy Spirit.—XIII. Upon the ordinary Operations of the Holy Spirit.—XIV. Upon the Application of Experience to Religion.—XV. Upon Enthusiasm and Fanaticism. -—XVI. Upon the Nature and Extent of the Evidence arising from Experience.—XVII. Upon the Nature of Faith.—XVIII. Upon the Nature, Use, and Operations of the Moral Sense.—XIX. Upon St. Paul's Epistle to the Romans.—XX. Upon Repentance.— XXI. Upon the Nature of Human Depravity, and of the Remedy for it revealed in the Gospel.—XXII. Upon the Effects of the Fall.—XXIII. Upon the Nature of Human Authority, considered as a Proof of the Truth of Opinion; containing Remarks upon Dr. Knox's Christian Philosophy.—XXIV. Upon the Difference between the Powers and Dispositions of the Human Mind XXV.

Upon the Nature and Grounds of Moral Obligation; in which Dr. Paley's Notion of the Moral Sense, advanced in his Lectures upon Morality, is fully considered.—XXVI. Upon the word Truth, as used in the Scriptures of the New Testament.—XX VII. On the Nature and Purpose of that Assent, which is implied by subscribing to Articles of Religion.—XXVIII. Upon the original Evidence of Christianity.—XXIX. Upon the Communication of Knowledge.—XXX. Upon the Nature and Use of Abstract Ideas. —XXXL Upon the difference between Mathematical and Moral Proof.—XXXII. Upon the proper Manner of reconciling apparent Contradictions in Scripture.

APPENDIX.

Remarks upon such Parts of the Rev. John Overton's Apology as concern the Publications of T. Ludlam, A. M.—Remark-, on the scurrilous Reflections cast upon the Rev. W. and T. Ludlam by Dr, Milner, Master of Queen's College, Cambridge, and Dean of Carlisle.—Vindication of Mr. Locke against the Mistakes and Misrepresentations of the late Mr. Milner, of Hull; Dr. Home, Bishop of Norwich; Mr. Kett,' Fellow of Trinity* College, Oxfort) ; and Dr. Nspleton,, Canon of Hereford.—Observations illustrative of Mr. Locke's Treatise upon the Human Understanding; with occasional Remarks on the Writings of the two Scottish Professors, Reid and Stewart, upon the same subjecf.._

Mr. Thomas Ludlam, the survivor of this pitr nobile ftatrum, is now in the 81ft year of his age, and IsTiftaVnt at Leicester as Con-Frater (Chaplain) of WrgffcmVHofpjtal.

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Clarkfon's Portraiture of Quakerism.

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N a well known allegory wherein the ehrilliaiv hfc is reJ presented as a pilgrimage, the traveller; .after encountering various difficulties, comes to what rs called "the enchanted land," where he is surrounded by an impenetrable mist,, and'where every thing about him is perplexity anc! perversion. We are nearly arrived at a Grnilar filu'aticlh.1 All is swamp, and mist, and- vapour. But we must endeavour to grope our way forwards as well as we 'can, taking care not to be deceived by professions of candour, or to be lulled by _exhorta.tions to liberality of sentiment. ..In his introduction to this part of; the subject, Mr. Clarkson bespeaks our confidence,.by declaring that he is a man attached to no religious system, and particularly that he is no Quaker. Be compliments* it is true, the; Church of England, for having rendered great service 16 learning; rei ligioh, and good manners. He pays also,-atf equal stare of respect to the various tribes of dissenters,' and he closes with advising his readers to be ''very tender in speaking of the different systems that actuate the Christian World." ',/

The phrase to be sure is quaint enough, but we shall not at the outset of our journey be so very, fastidious as to quarrel about a phrase. But to the exhortatitthwe' demur; not that we have any disposition to intoleranceY or entertain the slightest wish to abridge the rcligteris of civil

- liberties

liberties of those who dissent from us; but we object to the exhortation in this place, as it sends to recommend that indifference to religious truth, which inevitably leads to gloomy infide!ity, or into the intricate mazes of errour and superstition. Towards the persons of our brethren of various denominations, we would be as tender as the religion we profess commands us to be, but to the errour itself, and to the fautors of it we will never be tender, because we are commanded not only to " hold fast the faithful word" but to "rebuke sharply all vain talkers and deceivers.*"

But it is time now that we pay attention to Mr. Clarkson's statement of, and apology for, the religion of the Quakers.

The first seven chapters of this part are occupied in explaining and defending the doctrine cf immediate inspiration. It is the primary article of the Quaker's creed, that the meaning of the Scriptures cannot be known without a portion of that Spirit, by which the writers of them were originally inspired; nay more, it goes still farther, and maintains that a man cannot even know that the Scriptures are of divine origin, without having this enlightening of the Spirit. It is, therefore, of prime importance to know what is the true doctrine of the Holy Spirit, and of his operations. Now where is this doctrine to be learnt, but from these very Scriptures which Mr. Clarkson and his friends pronounce to be of a subordinate and secondary consideration? Here we may aflc, if the Spirit himself directly teaches and enables us to determine what is truth, why are we sent to the bible to search concerning his nature and operations? Why do the Quakers and their apologists heap together passages of scripture to convince us, of what we cannot be convinced, according to their doctrine, without being first taught by the Spirit? First we are told that we cannot truly understand the Scriptures without'the enlightening of the Spirit, and yet we are immediately referred to the fame Scriptures, for a proof of the doctrine maintained, and for the illustration and explanation of the phrases, used by the Quakers, on this subject! •

* Titusi. 9, 13.

Q Q This

Vol. XIII. Churchm. Mag. for QElobtr 1807.

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