only by the preaching of the gospel, but by the illumination of his Spirit; and herein the goodness of God displays itself in salvation,-but not to all. A heavy judgment awaits the reprobate, because they reject the testimony of his love (testimonium amoris Dei repudient); ' and God also, for the display of his glory,' withholds from thein the efficacy of his Spirit.

Calvin explicitly states, That the evidence of our election is to be obtained, not by attempts to enter into the secret counsel of God, but by believing in Christ. (lib. iii. 24. s. 4.) He observes, there is a twofold calling; the one universal, by the preaching of the word, in which God equally invites all; the other is special, conferred on believers only, when, by internal illumination of his Holy Spirit, he implants the word in their hearts.' The first is common to the impious; the latter

brings with it the spirit of regeneration,' which is the earnest and seal of the future inheritance.

In the remaining part of the chapter, he treats of reprobation. Quos ergo, &c. (lib. iii. chap. 24. sect. 12.) Whom, therefore, he hath created to destruction, that they should be instruments of his wrath, and examples of his anger, from them, that they may come to their end, he taketh away the opportunity of hearing the word, and sometimes blinds them by the preaching of it. Of the former, he adduces examples of the Heathen : of the latter he says, the same sermon is addressed, q. d. to a hundred : twenty, perhaps, readily receive it by faith, the rest make light of it, or even ridicule and abhor it. If any one reply, this arises from their perverse nature,-it is not quite satisfactory, because the minds of the other would have been pre-occupied by the same evil, unless God of his goodness had subdued it; but why does he, in conierring grace on the one, pass by the other? Luke assigns an answer (Acts xiii.48): - 'Because they were ordained to life.'

To us, it appears that the sum of bis opinion in his Institutions on this difficult subject, is, that God, in a way unknown to us, directs all

things to whatever end he pleases. But why God wills what seems to be unsuitable to his nature, Calvin acknowledges to be incomprehensible; and, therefore, desires that it should not be curiously investigated, because the judgments of God are a vast abyss, and mysterious beyond our reach but still he keeps to his principle, that though the reason of his counsel be unknown to us, the praise of righteousness is ever to be given to God, because his will is the supreme rule of equity.

Mr. W. (or rather Dr. Kipling) has several quotations from Calvin's treatise on Predestination -'God

from the beginning, when as yet mau was in a state of integrity, decreed what should afterwards take place (607) - after he foresaw the universal ruin of the human race, from the depraved mass, elected,'&c. (613). This quotation is garbled from two different pages. In the first, the sentiment is expressed as avowed by Augustine and others; and denied by Pyghius, a papist :in the second, it is expressed as the sentiment of St. Paul." After," says Calvin," St. Paul had taught us, Rom. xi. 33, that from the depraved mass of mankind, God elected and rejected whom he pleased, without enquiring how, or wherefore, he did thus, with reverence he breaks out, "O, the depth! but we, unawed by his Majesty, dare to scrutinize his secret will, how he could suffer the whole human race to fall in Adam."

614. Calvin says, Christ, elsewhere, teaches that his Elect are in his hand; from which no man can pluck them.' See John x.

614. The salvation of the Elect is supported by the invincible power

of God.'

611, He (God) hath separated a small number from the whole multitude.' This is Calvin's explanation of Rom. xi. 4, 5, not of the aggregate number of the Elect, but of the comparative number at that time from among the Jews.

On the extent of Redemption, Calvin has not professedly written in his Institutions. In his Com'mentary, however, the subject is stated in the manner we have ex

pressed in our view of modern Calvinism to instance only the following, in Matt. xxvi. 8, under the name of Mary, he designs not a part of the world only, but the whole human race. Rom. v. 18. Although Christ suffered for the sins of the whole world, and is indiferently offered by the benignity of God to all, yet they do not receive him.' John . 16, For although there is nothing found in the world worthy of the favour of God, yet he displays himself propitious to the whole world; when, without exception, he calls all to the faith of Christ, which is nothing less than an entrance into life.' And, it may be recollected, that when the famous Bishop Davenant, and other Divines of the Church of England, at the Synod of Dort, expressed their sentiments, That our blessed Saviour, by God's app›intment, did offer up himself to the blessed Trinity for the redemption of mankind,' and in assigning their reasons, say, amongst other things, 'This is the doctrine of sundry of the famous and learned writers of the reformed cau ches, as of Melancthon, of Calviu, Musculos, Bullin

ger,' &c. Hale's Remains, 556,

591.

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6

were

torily proves, from the parliament. ary reiuras of 1893, that Mr. Hale's assertions are totally groundless; and that Workhouses never designed for the prompt admission' of such females (p. 103, 104). Indeed, he shows the total impracticability of carrying such a measure into effect. This inference is fully justified by the opinion of Judge Blackstone, who, after lamenting that notwithstanding the pains which have been taken about the Poor Laws, they still remain inadequate to the purposes for which they are designed, thus writes: A fate tha has generally attended most of our Statute Laws, where they have not the Common Law to build on. When the Shires, the Hundreds, and the Tithings, were kept in the same admirable order in which they were disposed by the great ALFRED, there were no persons idle; consequently none but the impotent that needed relief; and the statule 43 Eliz. seems entirely founded on the same principle.' 1 Blac. Com. page 365, edit. 1783.

The next assertions made by Mr: Hale on the one hand, but denied, and, we think, refuted by Mr. Blair on the other, are, that by the statutes of 9 Geo. I. c. 7, 30 Geo. fil. c. 49, and 36 Geo. III. c. 23, The law commands a prompt admission to be given to every character, without exception, who has not the lawful means of procuring his or her daily support. The parish officers are bound to give them this prompt admission; for the act expressly states, that this prompt admission is to all such poor as shall desire to receive relief or collection in their respective parishes." All of which Mr. Blair most positively denies; and, in support of suco denial, proceeds to shew who are poor, in the legal sense of the term; viz. A pauper, or poor person, means one who is a burden and charge upon a parish. The poor our law takes nolice of .

2. Poor by casualty: such as housekeepers decayed, or ruined by unavoidable misfortunes, and poor persons overcharged with children. These, having ability, are to be set to work; but if not able, they are to be relieved with money.

3 Poor by prodigality and de. bauchery; also called thriftless poor: as idle, slothful persons, pilferers, vagabonds, strumpets, &c.; who are to be sent to the House of Correction, and be put to hard labour to maintain themselves; or work is to be provided for them, that they do not perish for want; and, if they become impotent by sickness, or if their work will not maintain them, there must be an allowance by the Overseers of the Poor for their support. Dalt. c. 3, s. 35, and Tomlins's edition of Jacob's Law - Dict. title Poor.

In confirmation of the above, we beg leave to refer our readers to the several statutes relating to the poor, and also to the learned Judge Blackstone's Commentary on what may be called The Parent Statute' (43 Eliz.); on which he says, The two great objects of this statute seem to have been, 1, To relieve the impotent poor; and then only, 2, To find employment for such as are able to work; and this, principally, by providing stocks of raw material, to be worked up at their separate houses.' Blas. Com. 1 vol. p. 361.

In addition to these authorities, that able and intelligent magistrate, Mr. Colquhoun, in a private letter to Mr. Blair, complimenting him on his first pamphlet in answer to Mr. Hale, says, 'You have most accurately defined the powers and functions of Magistrates in all cases applicable to Prostitutes; and have most truly observed (contrary to Mr. Hale's opinion) that much yet remains to be done by the legislature, in respect to this unfortunate class of women.'

Mr. Blair next proceeds to shew, that a legal order for the admission' and maintenance of any pros

1. That the party ordered to be relieved, is bona fide chargeable to the parish, either from having a legal settlement there, or from some accidental and sudden calamity, bringing her within the description of a casual claimant.

2. That the pauper, in whose behalf such order is made, comes within the jurisdiction of the Justice who makes it.

3. That, after having taken the usual oath, she is adjudged by the Magistrate to be poor, impotent, and unable to work, conformably to the statutes.

4. That relief, by the weekly payment of a certain sum, or provision for a time specified, would not be deemed adequate to her exigency; and that temporary aid had been refused by the Overseers, after a regular application.

5. That an order for her admission in the Workhouse, shall neither be contrary to any special Act of Parliament, by which the parish may be regulated, nor incompatible with the provision of 22 Geo. III. c. 83 *, in incorporated districts, nor be impossible for want of room, or otherwise."

Mr. Blair then adduces other authorities, grounded on decided cases, which, we are of opinion, sets the matter in debate completely at rest.

are

;

But the most interesting and convincing fact held up to public notice by Mr. Blair is, the extreme inconsistency of Mr. Hale, who strenuously recommends Workhouses for the reception of Penitents, while at the same time he admits that they most shamefully conducted and thus he would expose the poor women to almost inevitable destruction. So then,' says Mr. Blair, it comes out at last that this benevolent gentleman, who sels a high value on immortal souls, and would rejoice to see these females weeping before the cross, humanely strives

prize to those who revere and embrace them, having, some of them, once had the very same prejudices; but that these doughty champions for reason and virtue, these furious sticklers for candour and liberality, should descend to the mean artifice of misrepresentation, to give some colourable pretence for their bitter inve.tives against evangelical preachers and evangelical doctrines, is altogether unworthy of them, and justly exposes them to the charge of unfairness and illiberality. The following positions are laid down in the Barrister's Second Part, and quoted by the Monthly Review for Oct. 1808, pages 187, 188, with expressions of approbation :

That by atoning for their guilt, he becomes the Author of salvation to those who disobey him, IS NOT

TRUE.

That he gave himself for those who were not zealous of good works,

IS NOT TRUE.

That when he shall come to judge the world, he will impute his righteousness to the wicked, is NOT

TRUE.'

Can the Barrister, can his colleagues, in this pious warfare against evangelical preaching, lay their hands upon their hearts, and before God and the world, honestly say that they believe the sentiments referred to in these positions are the sentiments of the general body of evangelical preachers, or of any one of the Barrister's antagonists? No, no; Christian reader, neither the Barrister nor the Monthly Reviewer believe any such thing! they do not think that evangelical preachers believe that Christ will be the Author of eternal salvation to those who disobey him, that he gave himself for those who are not zealous of good works, or that he will, in the day of judgment, impute his righteousness to the wicked. These enemies of evangelical preachng have no just ground for attributing to us the sentiments contained in these truly absurd and unscriptural positions. They would not be justifiable in doing this, even if they had found some incautious and enthusiastic individual, who had so expressed himself, because,

the opinions of a numerous body of professing Christians, are not to be determined by the represent, ations of a few; but by what are the well-known unequivocal sentiments of the majority.

We must give these wily Socinians credit for their policy, if not for their honesty. They know well that it will net answer their purpose to oppose evangelical sentiments as they appear in their own native garb; they, therefore, distort them, dress them up in a most ridiculous manner, and then call the Merry Andrews of their own party to come and make sport with them. So the ancient persecutors treated the primitive martyrs; unable to refute a single sentiment they believed, or to convince them of a single error, they cut the matter short by dressing them up in rid culous habits, and then worried them to death. Such practices are worthy of being imitated, upon a smaller scale, by the enemies of evangelical preachers. They first represent them in the most odious light, and then try to induce the Legislature to persecute them.

The Life of William Kelly; or the Happy Christian. 6s. 8. per 100.

We congratulate the Committee of the Religious Tract Society, and the other friends of that establishment, on the acquisition of this interesting narrative. It is understood to be the production of a respectable clergyman, who vouches for the truth of every statement it contains. The knowledge of this circumstance must be gratifying to every reader; for, while it might seem fastidious to refuse the aid of Fiction as an occasional vehicle for religious sentiments, those incidents which have really occurred, will uniformly impress and entertain far more than those incidents, in themselves equally striking, which imagination is known to have invented. With regard to William Kelly, we apprehend that no man can peruse this brief account, without feeling that such is the life which all ought to lead; and such