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aversion to moral evil. Such mercy as that of God, which cannot degenerate into weakness, must no doubt be very terrible to him who has offended against it.”.

On Dr. Munter's expressing his hope that the Count would even yet, upon good grounds, think himself pardoned by God, and be able to die with comfort and hope, the unhappy man with a deep-fetched sigh cxclaimed, (the first accents of genuine prayer, probably, his lips had ever uttered,) . May God

grant it. His visiter took advantage of it, to urge the necessity of prayer, at first in indirect terms, reminding him that * favours are not forced upon any body,' and that it was natural for him to look out for the greatest that could be bestowed upon him. On his urging this point, the Count asked, whether a hearty wish addressed to God was not prayer. The Dr. assented. It was not the time to represent, that in order to prove that it came from the heart, and partook of the character of prayer, it must be followed up by the reiterated expression of devout desire.

At the next interview, the Count recurred to the idea, that it was now too late to beg for God's mercy, and that perhaps he sought it, in his present situation, only out of necessity. He expressed an anxiety that the book which Dr. Munter had lent him, should be read by some of his infidel friends.

At the seventh conference, these hopeful symptoms having been followed by the most ingenuous confessions of his past crimes, Dr. Munter drew from his pocket a letter from Struensee's father, which he had had for some days in his pocket. This letter is one of the most touching and admirable specimens of piety, tenderness, and fidelity we ever met with. The Count was entirely subdued by it. We cannot pursue the details of the successive conferences. He declared at this interview, that he already frequently prayed.

Dr. Munter was introduced to the Count, March 1, 1772. On the 28th of April, their last conference (the 38th) was interrupted by the entrance of the officer who came to convey him to the place of execution. His faithful and benevolent friend attended him to the last, received his dying confession of faith, and was in the act of directing his mind to the Saviour, when the ax fell. Appended to the narrative, is a paper drawn up by Struensee himself, giving an account of his conversion.

We have no room for further remarks on this highly interesting volume; and the respected Editor is gone beyond th reach of our acknowledgements.

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Sermon. By the Rev. J. Topham, M.A. Essays and Sermons of the Rev. Jolin



TO CORRESPONDENTS. COMPLAINTS have reached us from some esteemed correspondents respecting the article on Hinton's Life of Hinton, in our September Number. It has been thought that the suaviter in modo was not sufficiently united to the fortiter in re, in handling the abettors of strict communion. As this opinion has been expressed . by some of our Baptist friends who unite in our sentiments and principles on this point, we owe it, perhaps, to them, to offer a few words in explanation

We beg to state in the first place, that had we not considered the subject as forced upon our notice by the passage referred to in the volume under review, and the disingenuous use which had been elsewhere made of it, we should gladly have declined touching op so delicate a point ; and we hope to gain credit for this reluctance when it is recollected, that Mr. Hall's masterly Reply to Mr. Kinghorn has been suffered, perhaps unjustifiably, to remain unnoticed in our Review. It was assuredly from no idea that any thing could be added to the force and persuasiveness of his arguments, that the few cursory remarks were thrown out which the subject seemed to call for. Will it be contended that we ought to have carried our for.. bearance so far as still to have maintained a total silence; since to touch a morbid part, however gently, must inevitably give pain ? We believe that no mode of expression, how ingenious soever, could render our propositions palatable in certain quarters; but we much regret if they have assumed a form unnecessarily offensive.

The Reviewer describes the tenet in question as assigning to schism a place among the articles of faith. In this assertion, he was not conscious of either originality or extravagance. Mr. Hall has said much the same thing, though he has said it better. If they

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(Pædobaptists) are adınitted to be a part of the universal church, • and he (Mr: Kinghorn) still contends for their exclusion, this is formally to plead for a schism in the body. On tliis principle, the pathetic exhortations to perfect cooperation and concord, drawn • from the beautiful analogy betwixt the mystical and natural body, • insisted upon in the first Epistle to the Corinthians, are completely

superseded; and one meinber, instead of being prohibited from • saying to another, I have no need of thee, is taught to shrink from • its contact as a contamination.' p. 192. • Let this principle be • once established and fairly acted upon, and there is no question but • that divisions will succeed to divisions, and separations to sépa• rations, until two persons possessed of freedom of thought will 'scarcely be found capable of walking together in fellowship; and • an image of the infinite divisibility of matter will be exhibited, in ' the breaking down of churches into smaller and smaller portions. • An admirable expedient, truly, for keeping the unity of the Spirit • in the bond of peace!' p. 178. Once more, « The true state • of the question is, whether that Article of the Apostles' Creed which asserts the communion of saints, is to be merged in an exclusive • zeal for baptism, and its systematic violation to remain unchecked • in deference to party feelings and interests.' p. xiv.

The Reviewer ventured to say, that we can only cease to wonder at such a tenet's obtaining advocates amung good men, when we recolleet that Pascal believed in transubstantiation, and Fenelon in the authority of the Pope. Mr. Hall has used similar language. • Let bim (Mr. Kinghorn) reflect on the enormous impropriety of • demanding a greater uniformity among the candidates for admission • into the church militant, than is requisite for a union with the • church triumphant,--of pretending to render a Christian society • an enclosure more sacred and more difficult of access, than the • abode of the Divine Majesty.—and of investing every little Baptist • teacher with the prerogative of expelling from his communion, • a Howe, a Leighton, or a Brainerd, whom the Lord of Glory would • welcome to his presence. Transubstantiation presents nothing more revolting to the dictates of common sense.' p. 265.

The Reviewer has characterised the spirit of the cause as both an , intolerant and a malignant spirit. Stronger language has been used by Mr. Hall on this point. I cannot,' he says, speaking of the abettors of strict communion,“ sufficiently express my surprise at the • loftiness of their pretensions, and the arrogance of their language.. • In their dialect, all Christians besides themselves, are “ opposed to • “a Divine command," "s refuse subjection to Christ, and violate the "" laws of his house." ; p. 21. He cites from Mr. Kinghora the fol., lowing astonishing and appalling sentiments : " " What is the meaning • of the term condition? In whatever sense the term can apply to • the commission of our Lord, or to the declarations of the Apostles, • respecting repentance, faith, and baptism, is not baptism à con• dition either of communion, or of salvation, or of both? Do the "conditions either of salvation or of communion, change by time? Are they annulled by being misunderstood ?”Here, as Mr. Hall remarks, it is plainly intimated, that baptism is as much a condition


of salvation as faith and repentance. But further, Mr. Kinghorn • contends that the mere absence of a ceremony, or, if you please, • an incorrect manner of performing it, is of itself sufficient, exclusive

of every other consideration, to incur the forfeiture of Christian • privileges--of the privileges in general which arise from faith. It ' is not, according to him, merely the forfeiture of a title to the • Eucharist which it involves ; that, he informs us, is not more affected . by it than any other privilege : it is the universal privation of Chris• tian immunities which is the consequence of that omission.' p. 90. In perfect unison with the sentiments here cited by Mr. Hall from Mr. Kinghorn, are the following declarations respecting the duty of excommunicating all pædobaptists, from another pen.

• If Christ has given such a power (of discipline) to his churches, • they must have an undoubted right to exercise it, and be culpable • in neglecting it; and so, the whole church at Corinth are blamed

for tolerating the incestuous person. If a single private trespass

committed against a brother, must, without repentance, exclude • from the communion, according to Matthew xviii. 17., by what • rule are we to receive into our communion such as neglect or despise ' a plain and public institution of the Lord Jesus Christ? This I would be to assume a dispensing power, to connive at their neglect, • and to become partakers of their sin; nay, in many respects, we • should be more guilly and inconsistent than they. More guilty, as • knowing more of the obligation, nature, and importance of baptism • than they are supposed to do.'* It is added in a note to the next page : Several Baptist congregations admit unbaptized persons into : their communion. Mr. Booth has fully exposed the absurdity and • inconsistency of such a heterogeneous communion, especially on • the part of the Baptists ; though I think he pays too great a com. pliment to their sincerity, conscientiousness, and integrity."

Shall we, then, be thought to have used too strong language, in describing the spirit manifested towards those Baptist churches that have dared to act upon the principle of Christian communion, as both intolerant and malignant?

At p. 272. line 19. there is an inaccuracy which ought to have · been noticed as an erratum : the designation particular, is used in opposition to national churches. The remark applies to congrega, tional churches generally ; but the words should have run, and strict Baptist churches.'

One word more, with regard to that part of Mr. Hinton's life which suggested the Reviewer's observations. Would it not be a happy circumstance for our churches, if their pastors were exposed to no severer trials than those which arise from the deprecated union of Baptists and Pædobaptists? Had Mr. Hinton accepted the call which he received from the London church referred to, might he not have had to contend with sources of uneasiness far more serious than any which he experienced at Oxford? Let the history of the two churches supply the answer, and decide which system is most conducive to the prosperity of a church, and the promotion of the interests of religion.

* M'Lean's Works, Vol. III. p. 356.



Abbey, Weslminsler, Mr. Burke's reflec- on the ill effects of not preaching

tions on first visiting it, 317; his remarks fully the doctrine of justification by
on Lady Nightingale's monument, ib. faith only, ib. ; on that style of preach-
Adam, remarks on his naming of the ani- ing called bigh calvinism, 525; the

mals, 456,7; difficulties of the sub- distinguishing feature of antinomia-
ject considereri, ib.

nism pronounced by Mr. Fuller to be
Amazon river, Spir and Martius's voyage selbisbuess, 526; illustrative extract

along the banks of il, 390; see Brazil. from a sermon of Mr. Fuller's, 526, 7.
Amusements for the poor, 470..

Aurora-Borealis, Capt. Parry's fine de-
Antinomianism, modero, 508, et seq. ; scription of it in the northern regions,
misapplication of the term, 509 ; 103, 4.
consequences of it, ib.; Flavel's creed

Australia, and other poems, 567, et seq.
of the Antinomians exhibited in ten
articles, 509, 10; the two main arti- Bal-costumé, description of one for chil.
cles of the system, ib. ; the vicar of dren in Paris, 448.
Charles and his relative, the avowed Barneel, Bahr-al-Nil, course of this
champions of Antinomiauism, ib. ; river, 280.
progressive sanctification asserted to be no Barry, the painter, Mr. Burke's con-
where inculcaled in the Scriptures, ib. ; stant friendship for him, 324, et seq.
extract from a tract of Dr. Hauker's, Barton's poetic vigiis, 49, et seq. ; er-
called' no yea and nay gospel,' 511,12; tract from an ode to the owl, 51,2;
further extracts from the Dr.'s tracts, gé. sabbath days, 53; Dires and Lazarus,
ib. el seq.; his explanation of what grace 54, 5; memorial of James Nayler, 56,
is, 515; Mr. Babb's declaration that

et seq.; home, 59, 60; prefulory sun-
sin is good for a Christian,' ib. nole;
other similar statements of Mr. B., 516; Bath of Montezuma, 146, 7.
Dr. H.'s opinion that the bible society Beauchamp on the independence of Bra-
is the devil's society, ib. ; sentences zil, 286, el seg.; Brazil, the safeguard
exbibiting the peculiar phraseology of old Europe and of the new hemisphere,
of Mr. Vaughan, ib. ; extract from 286 ; extent, population, &c. of the
Mr. Vaughan's sermon, shewing the evil empire, &c. 287.
principles of antinamianism, 518; ex- Bible, Harris's natural history of, 454,
Iract from Dr. Hawker's sermon, before
the London Missionary Society, 519; Bingley's biography of celebrated Ro-
the apostasy of the preacher a gra- man characters, 84, et seq. ; names of
dual deterioration, 520; the four those Romans whose lives are treated
causes of antinomiavism, 521; the

of in the present work, 84; remarks
autinomian teacher's mode of pro- on the former publications of the
ceeding, ib. ; extract from Andrezo

author, 85.
Fuller, on the origin of antinomianism in Birds forbidden to be ealen by the Mosaical
the individual, 522; different effects of law, meirical culalogue of then, 462.
antinomian preaching upon minds of Birt on the moral government of God,
different stamps, 523; important in the dispensation of the gospel,
caution of Mr. Cooper, in regard to vindicated, 508, et seq.
making a full exposition of the doc- Blacker's, lieut. col. memuir of the ope-
triges of grace, 524 ; further remarks rations of the British Army in India,


net, 60

et seq.

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