The first part of this long title might lead the reader to suppose, that Mr. Johnson believed our world to be equally under the government of a good and evil principle, continually contending with and. oppofing each other; but the latter part, compared with the work itself, difcovers, that it is his intention to vindicate the perfections of the Supreme Being, in oppofition to thofe difhonourable notions of the Deity, which he apprehends have their existence only in the imaginations of those who have embraced the Calvinistical scheme of religion. His preface is addreffed in the following peculiar manner : To the attentive intelligent reader, whofe foul is inclined, by the fpirit of truth, to fearch into the clearness of the light of the oracles of God; to behold the glory of the Lord, and enjoy the riches of his grace.' This short fentence is fufficient to give fome idea of our Author's manner.

Though he rejects the Calvinistic principles, we fhould have imagined from certain parts of his work, that he had fome agreement with them; particularly when he talks of the doctrine of election z but the divine appointment of fin, and the article of reprobation, he utterly difallows.

This Writer appears to have bewildered and diftreffed himself in inquiries concerning the origin of evil, the divine prefcience, human liberty, &c. fubjects, on which, it is pretty evident, after the moft diligent and accurate fearch the human mind can make, we have not fufficient data to determine. A firm belief of the perfection of the Almighty Governor, is our only fure fupport, and we may refl fatisfied, that every part of his adminiftration is confiftent with this, though our very limited capacities and views are not fufficient to difcover and comprehend it.

Mr. Johnfon relates the cenfures and reproaches which have been caft upon him on account of his opinions; he gives a recital of what he has heard and thought on the fubjects mentioned, in his childhood, in his youth, in his riper years, and fince he came into the miniftry; about all which the world will be very little interested or concerned; however, it might ferve to amufe fome few immediate affociates and acquaintance of the Author's. Indeed, we think, the prefent publication might, like many others, have well been fpared; or, at least, comprised in a much smaller compafs; at the fame time, we apprehend, its defign to have been good and worthy. Art 18. The Doctrine of abfolute Predestination flated and afferted, with a preliminary Difcourfe on the D.vine Attributes. Tranflated in great Meafure from the Latin of Jerom Zanchius: with jome Account of his Life prefixed. By the Author of the Church of England vindicated from the Charge of Arminianiím. To which is fubjoined, from the Latin of Lipfius, an Appendix concerning the Fate of the Ancients. Svo. 2 s. Gurney, &c. 179.

This performance difcovers greater learning, and is far more accurate as to compofition, than the former wax; nevertheless, we think, that it may also be faid of this, that the publication might bave well been fpared: for what poffible good pu.pofes can it anfwer, to labour to prove to us, that God did, from all eternity, decree to leave fome of Adam's fallen pofterity in their fins, and to exclude them from the participation of Christ and his benents; that Rev. Mar. 1770.

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fome men were, from all eternity, not only negatively excepted from a participation of Chrift and his falvation, but pofitively ordained to continue in their natural blindness and hardness of heart, and that by the juft judgment of God: that the non-elect were predeftinated, not only to continue in final impenitency, fin, and unbelief; but were likewife, for fuch their fins, righteously appointed to infernal death hereafter?' Such propofitions as thefe, appear neither honourable to the Supreme Being, nor any way beneficial to his creatures; nay, if they are seriously believed and deliberated upon, the contrary is likely to be the effect. But our Author offers feveral confiderations to prove, that fubjects of this kind should and ought to be openly preached and infifted upon; but furely, upon his own principles, it is utterly unneceflary, fince the purposes of abfolute predeftination must be accomplished, and need not any human interpofition. Jerom Zanchius was, without doubt, a man of learning and of worth; but does it follow, that particular notions must be true, because they have been efpoufed or propagated by fuch perfons? As learned and as worthy men have very differently interpreted thofe paffages of Scripture, on which thefe ufeless notions are founded; but after all, no names, however great and venerable, are to have any absolute fway with us in the fearch after truth. Certainly here, reafon only (directed by revelation) is to be our guide. It is furprising into what extravagancies men will run, what bold and prefumptuous affertions they will make, when following their own fancies, and led by the clue of party and prejudice! The way of duty and of peace is plain and eafy; but we are foon bewildered when attending to the the reveries and conceits of men, and enquiring into fubjects which we have in truth no concern with, or abilities for.

The book concludes with a differtation on the Fate of the Ancients, intended to fhew, that their fate was not a principle differing from, or fuperior to the Divine Being; it was nothing more, in fact, than his will and decrees.

Art. 19. The Notion of Eternal Justification refuted, in a familiar Dialogue, in which the Figment of eternal Union is alfo confidered, and both proved to be equally abfurd and unfcriptural. 8vo. 6 d. Dilly, &c.

This nameless Writer appears greatly concerned at new errors which are often broached, and old ones which are revived in the Christian church. In this number he reckons the two opinions which he here endeavours to refute: he allows of eternal election; but eternal juftification, and eternal union, as it is called, he can by no means admit. Whether he does or not, will appear to numbers of very little importance indeed. What pity is it, that perfons fhould perplex themfelves upon points like thefe, rather than apply to the diligent recommendation and culture of thofe practical graces and virtues by which they may adorn the doctrine of our bleffed Saviour ? Art. 20. A Letter to the Rev. Mr. Ty, being an Inquiry into the Motives of his Conduct in his late unchriftian Treatment of the Author of a Pamphlet, entitled The Notion of Eternal Justification refuted, &c. on two fucceffive Sundays, at the L-k Chapel. ovo. 3 d. Dilly, &c.

This little publication is intended as a defence of a pamphlet, or

rather

rather the author of a pamphlet, of which we have taken notice in the preceding article. Mr. Ty feems to have treated the prefent Writer in a very illiberal as well as unchriftian manner. Though the latter may have the beft fide of the argument, the fubject in queftion is not worthy of fuch contention. Each of these antagonists appears to be perplexing himself in inquiries which can yield no real edification or advantage to themfelves or others. How much wifer and happier would it be to direct themselves to those measures by which they might amend and improve the heart, and excite mankind to piety, charity, and good works!

Art. 21. Difcourfes on perfonal Religion. By Samuel Stennet, D. D. 8vo. 2 Vols. 12 s. bound. Buckland, Keith, Harris, &c. 1769.

The Author, in these Difcourfes, ufes the word religion in its most enlarged fenfe, as comprehending every branch of duty, together with thofe inward principles, affections, and difpofitions, by which the conduct of mankind ought to be influenced and governed. He juftly confiders the practice of morality, as having its true foundation in piety, or fuitable regards to the Supreme Being, and to thofe feveral truths and motives with which we are furnished by a divine revelation. By fubftituting this general term, religion, he seems to avoid the use of some technical words and phrafes which have been a fource of perplexity and (unreasonably enough) a caufe of dispute and animofity among Chriftians. He prefents his fubject to us under a variety of views, in the compafs of feventeen difcourfes, feveral of which are divided into two and three parts or fermons. The fubject does not afford the Author an opportunity of difcovering much learning or criticism; but the fermons are fenfible, ferious, practical, and moderate. Though the Writer appears rather inclined to Calvinistical fentiments; yet his compofitions are not biased by party, but breathe the fpirit of univerfal charity and benevolence. The flyle is, in fome parts, a good deal animated, and generally accurate.

It is a bold venture at this time of day, and when we abound with works of this kind; without fome particular reafon, to usher fuch a number of difcourfes into the world; but on the whole, we think this publication calculated to do real fervice to all who will attentively peruse it.

Art. 22 A Treatise on God's Love to the World; wherein is fhewn the perfect Agreement betwixt the Religion of Jefus, fupernaturally revealed in the Gospel, and the Religion of Nature and Reafon in its State of Integrity before the Fall; but in as far as it is fince corrupted, it fo far ceases to be the Religion of Nature and Reafon, but finks and degenerates into human Inventions, and Satan's Devices, &c. &c. [There is a vaft deal more of this Title Page, which is a 'reatife of itself, to which we refer the Reader for farther Satisfaction.] By James Slofs, A. M. Author of Sermons on the Doctrine of the TRINITY, 8vo. 2s. Buckland, &c.

It is well known to our Readers, that the Monthly Reviewers are not bigotted to the ftiff and rigid tenets of Calvinifin, and Mr. Slofs is a very rigid Calvinift; therefore, any account from us, not to the advantage of this tract, might poffibly be liable to the fufpicion of prejudice or partiality. To obvlate this, we have refolved that

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Mr. Slofs himself fhall give the account of his own treatise, in a fhort extract from his long preface, viz.

The defign of the following treatife is, to explain fome of the principal, and moft fundamental, and interefting doctrines of the Chriftian faith, for the benefit of those of weaker capacity, in which the edification of God's children is more confulted than any elaborated accuracy in the performance is intended; which I hope makes fome apology for many repetitions cafily difcernible by thofe of a more accurate and delicate tafe; but as thofe repetitions are generally in fcripture language, if the child of God be in a good frame, and in the prefent lively exercife of grace, thefe very repetitions will have a frefb tafe, and a new and fpiritual fweet relih will attend them; fo that the babe in Chrift and Lamb, may wade in comfort in the midst of thefe gospel freams, however fhallow they are through the weakness of the performance: if the elephant, or more advanced Chriftian, finds room in any part of the treatise to swim in; it is befides, the principal defign of it, which is more to inftruct and enlighten the ignorant in the great and important doctrines of the gospel, abfolutely neceffary to be known, in order to the falvation of all loft finners, than to gratify the curiofity of a bare fpeculative turn of mind.'

On this paffage we have only one flight remark, or rather query, to offer, viz. May it not be doubtful whether fuch of Mr. Slofs's difciples and followers, to whom he may himself in perfon recommend this work, will not think he pays a very indifferent compliment to their understandings, when he avows his having written it for the benent of weaker capacities? Pray, Sir, read my treatife, I intend it for thofe of weaker capacities,' would found a little oddly to fome ears; but Mr. Slofs belt knows the people to whofe capacities and tafte his writings are adapted.

Art. 23. Divine Emblems, or natural Things, fpiritualized. Being a Spiritual Improvement of various circumftances attending the rock at Flamborough head on the Sea Coast in Yorkshire. To which are added Poems on divine Subjects. By a Spectator. 8vo. 6 d. Keith.

Of all improvements, the improvement of a rock is allowed to be the most difficult: curiofity, therefore, naturally leads us to examine this Author's procefs. From his dedication, it appears that he is a Baptift minifler at Bridlington in Yorkshire. But this is a deception. He foon difcovers himielf to be one of the wicked, a Pagan, a downright idolater!-Thus, in his way from Bridlington to Flamborough-head, he tells us, that he was favoured with the enlivening rays of the fhining ruler of the day,'-forgetting that it is the Lord who ruleth the day, and paying a gentile adoration to the fun. When this wicked and idolatrous heathen came to Flamborough-town, he tells us, that he fed his horfe,-when he came to the foot of the hill he difmounted,-when he reached the top of the hill, he walked to the brow of the rock,-when he was at the brow of the rock, he faw a flock of birds, which furprifed him fo much that he was obliged to retire from his company; but what he did in his retirement we are not told. He fays, that when he ftood gazing on the top of the rock, he obferved that it was high; and therefore, like Jehovah, lofty; and therefore useful to the tailors. But the fame wicked spirit of the Gentiles prefently breaks out again; for he compares the strength of

the

the rock to the ftrength of the human nature of Chrift, thus putting him on a footing with the giants of old-When he came to the clefts and cavities of the rock, he was terribly puzzled what accounthe fhould turn them to: I tried again and again, fays he, I compared things with things, temporal things with fpiritual. At length' my bufy thoughts fixed upon fome of the deep things of God." What a prophane application of those caverns, which more properly reprefented the deep things of the devil!

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This wolf in sheep's clothing is no lefs an enemy to the ftate than to the church; for he fays, at the fame time, that thefe caverns in the rock are an emblem of the fecret place in the purpofe of election; intimating, no doubt, that there are myfteries and fecrets in that bufinefs.We hope the Houfe of Commons will take proper notice of him for this offenfive fuggeftion; nay, he makes it worfe; he fays exprefsly, that in this fecret dwelling-place, the people are fafe from the curfe of the law.' He is, moreover, liable to be indicted for an impious libel, as he talks of the burning heat of divine wrath,' thereby reprefenting the Supreme Being in a diabolical character; and the thievifh mews and the filthy carrion gulls that inhabit the rock, he has the impudence to compare to the church of God.

This emblematical perfon, if not in truth a downright heathen, as we have fuppofed, muft certainly be fome Jefuit in difguife, and we' would recommend proper inquiry to be made after him in the neighbourhood of Bridlington, Flamborough, and thofe Parts.

Art. 24. A Letter to Dr. Blackflone, occafioned by a Paffage in his Commentaries concerning the Character of the Ecclefiaftics of the prefent Age. 8vo. 6d. Davenhill.

Our Readers will find the character here referred to, in the Review for October laft, p. 301. where, (in our account of his fourth Volume) an extract is given from what he fays of that fpecies of offence called præmunire.

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It was eafy to forefee, that fo high-ftrained a compliment paid to the clergy of the establishment, efpecially after having borne fo hard on the Diffenters, would not be fuffered to pafs without animadverfion.: In his character of the clergy the Doctor fays, they are holy in their doctrines, unblemished in their lives and converfation, moderate in their ambition, and pride themfelves in nothing fo juftly as in being true members of the church emphatically by lan established.

It must be confeffed, fays this letter-writer, that you have here exhibited a very agreeable picture; but whether it be an exact reprefentation, is a question which will admit of fome debate.' The Author, accordingly, undertakes to play the critic on the Doctor's performance; in doing which, he freely, very fre ly, indeed! expatiates on the characters reprefented, in order to prove how far the relemblance is just, or otherwife. Our Readers already perceive which way the question is determined; and here therefore it will fuffice, if we add, that the Author fuppofs, that, ascertain fevere fentiments concerning the Diffenters, (as a late writer told Dr. B.) were taken from fome thirtieth of january fermon; fo, fays he, your high eacomiums upon the facred order, are copied from a vifitation-fernion,

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