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from those who followed him in London.

A nobleman of a very popular character, became one of this preacher's first hearers in London, and his example was followed by several persons of con siderable rank. As our preacher had been brought up to read prayers, and consequently could not, play without book, and as the Common Prayer-book of the Church of England every where asserts the divinity of our Lord Jesus Christ, so he could not with propriety make any use of it, as it would have condemned his own principles.

E have already taken notice of the Anti-tri- | he had no objection to accept of double that sup nitarians in the primitive times of Christianity; and likewise of those among the Protestant Dissenters. We shall now proceed to give an account of another set of Arians, which have sprung up in the present age; nay indeed, not many years ago. It is well known that this vast species of Arianism, Socinianism and Deism, has induced many of the clergy to seek to be excused from subscribing to the thirty-nine articles This was, perhaps, one of the most extraordinary efforts of madness that ever took place; for how could those men expect to enjoy pecuniary emoluments from the church, while they refused to comply with her commands. They knew that every civil establishment of religion has its system, which must be subscribed by its members, particularly the clergy. This is done in This is done in order to preserve uniformity, that they may all preach the same doctrine, and not broach new opinions.

Had these men laboured under any scruple of conscience, they would have left their livings, and either joined the Presbyterians, or set up separate meetings. But no such event took place; for they went and took possession of their livings. It is true we have two or three exceptions; particularly in the conduct of a clergyman in the north of England, who resigned his living, and was received in London by those who longed for something out of the common way.

This was a happy event to our Arians, for although, in order to point out his disinterestedness, he boasted that he had left a benefice worth three hundred a year, from motives of conscience; yet

To remedy this defect, he set to work and compiled a liturgy, partly out of the Common Prayerbook, and partly from his own invention. This liturgy suits all the purposes for which it was intended; for it is made according to the sentiments of the Arians and Socinians.

Great care has been taken by the compiler to convince his hearers, that he does not believe in the doctrine of the trinity. In some of his collects, he blesses God for sending his son into the world to save sinners; but it may be asked, what does he mean by salvation here? The answer is neither less nor more than that Jesus, as a created being, came to shew us a good example both in his life and sufferings.

That he did so is certain, but surely this could never constitute a mediatorial office. A mediator is one who stands between the offender and offended, to reconcile the difference that has taken place. Now, according to the whole scripture account, Christ was to execute these offices for sinnere

First,

First, he was to be unto them a prophet, to convince them of sin, and point out to them the whole will and purpose of God.

Secondly, in order to restore the honour of a broken law, and reconcile sinners to God, he was to suffer what no created being could suffer, namely, the whole wrath of God for sin. This is called his priestly office, and it was for this reason that he took upon him a human body, and a rational soul.

Thirdly, as a king, and supreme head of his church, he was, by the power of his spirit, to subdue the wills and passions of his people; he was to make them a willing people in the day of his power; he was not only to rule over them, but he was to rule in their hearts, by the Holy Ghost. To renew their nature, to fill their minds with a desire to do good to their fellow creatures, to be cloathed with humility, and to go on from one degree of perfection to another, till such time as they arrive before the Lord in glory.

Now, what has been here advanced concerning Christ's offices, could not have been performed by a human being. Part of the prophetical office might, indeed, have been performed; but no mortal could have executed that of the priest, or the king. What human being could endure the whole wrath of God in his body and soul, for the sins of a guilty world. It was utterly impossible for any person less than God, to make an atonement. If sin was committed against an infinite being, then it must be a power equally great that could satisfy Divine justice.

But according to the notions of the modern Anti-trinitarians, there was no necessity for such an atonement, nor did Christ come to do any thing more than to shew us a good example, and to instruct us in the way of duty. Why, the apostle Paul could have done this, and so could the other apostles; for we are certain they taught the same doctrines as were taught by our Saviour, and so far as we know, every one of them sealed his testimony with his blood, except St. John the Evangelist.

These Anti-trinitarians are composed of persons who have no knowledge, in general, concerning religion. Many of them are in very elevated stations in life; and they have of late built a grand meeting for their preacher, with an elegant house for his residence. And here we would observe, that any man who can strike out something new, is generally sure of success. will, in all respects, apply to the case of religion;

This

and for the honour of our Anti-trinitarian adventurer, he is endeavouring to make hay while the sun shines.

Thus, besides a considerable subscription from his hearers, he has as much provision, of the best sort, sent him in from different parts of the country every week as would support several families. There are no poor belonging to his meeting, for charity and new religions seldom have much connection together. This we know to be true, and much more, though we would not be thought too

censorious.

Before we conclude this account, we would willingly make one observation, and the rather, because it is new. And that is, that in most cases in religion, the vulgar enthusiastic preachers, draws after him the greatest number of followers. But these are among the lower ranks of the people.

However, let not the great and the learned, in this instance, triumph over the weak and ignorant. The great can find, as much pleasure in running after a man who is seeking every opportunity in his power to traduce the gospel of Christ, as the vulgar can in running after the ignoraut teacher, who does not so much as understand what he is speaking of.

Many are carried away with a notion, that they are the elected children of God, and therefore look with contempt on the rest of mankind. On the other hand, the lukewarm in religion, who follow the preacher, who dispises the glories of Christ, will not acknowledge that there is any thing supernatural. In this manner they stifle the agonizing pains of a guilty conscience, and live as if there not a God to whom they are to be accountable.

was

If these men were to consider the following sentiments of a great author, it might put them to the blush.

"The words trinity and persons are terms not to be met with in the sacred book, and yet to those terms, and the application of them, the revolt against the doctrine is chiefly owing.

What the scripture acquaints us with, is this, and no more: That it characterises the Father, who is the avenger of wrong, and rewarder of right, God; that what it characterises the Son, the Word, the creator of the world, the redeemer of mankind, sent for that purpose by the Father, is God; that the Holy Spirit, the correspondent with, and comforter of the spirits of men, is God; and that nevertheless the Deity, the self-existing Being, is but

One.

One. That these matters are so, the scripture expressly declares; and the manner in which it expresses the last prop sition, Deut. vi. 4. is worth attending to. Our translators render it, Hear, O Israel, the Lord our God is our Lord. The original says, Jehovah our God is one self-existent Being; for so the word translated Lord signifies. Now, what is there in our knowledge, in our conceptions, or in our reason, that can qualify us to determine the modus of the existence, or of the action of the invisible Deity? That we have no sort of idea of the substance of that soul which acts in us, or of the manner of its existence or actions, is an agreed point: what impudence then must it be in us, to pretend to determine, from our conceptions, or rather inability to conceive, the condition, or manner of existence and acting of the supreme Being, the least of whose works are in very deed beyond our comprehension?

The ancients, less refined than we, disputed about the figure and form of the Deity; and, knowing none more perfect or noble, as they apprehended, than that of man, bestowed upon the Deity a human shape and figure. The impropriety of this gross imagination we see; as we perceive, that the ideas of extension, shape, and figure, are not applicable to spirit, according to the notions which we have of it. But though we have not eyes to discover the substance or properties of spirit, does it certainly follow, that they have nothing in

them analogous to shape or figure, no properties by which they can be discerned, and distinguishedthe one from the other, by God, or even by other spiritual beings, to whom he may have given eyes and understanding fit to perceive what we cannot? And as it is not, on the other hand, clear, that there may be somewhat analogous to figure, some | particular modus of existence of the Deity, of which our want of ideas will not permit us to form any notion?

Had nature produced to our view such living creatures as wild fiction can present to our fancy, composed of three or more distinct bodies, absolutely separated from each other, without any bodily connection, but actuated by one and the same principle, moving by one will, acting with one consent, each affected by the accidents that touch either, the one wounded by the blow that wounds the other, and all dying by the killing of one; we should have had no distinct conception of what the scripture represents concerning the Deity, But then, habituated to the sight of such an extraordinary creation as has been mentioned, the scripture-doctrine would cease to be so shocking as it is to our wise men: and yet, from their knowledge of the machinery of nature, they will hardly take upon them to say, that the Deity could not have created such an animal as has been feigned.

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APPENDIX

APPENDIX,

CONTAINING

A Geographical Account

OF THE

VARIOUS PARTS,

THE RELIGION OF WHOSE INHABITANTS ARE MENTIONED

IN THIS WORK.

[The figures refer to the page where each place is inserted in the work]

EGYPT,

(Page 30) situate in the N. E. part of Africa, between 29 and 38 degrees of E. lon. and between 21 and 31 degrees of N. lat. bounded by the Levant, or Mediterranean sea, on the N. by the Red sea, and the Isthmus of Suez, which divides it from Arabia, on the E. by Abyssinia, or Ethiopia Superior, on the S. and by the desarts of Barca and Nubia, on the W. being 600 m. in length, from N. to S. and from 100 to 200 in breadth, from E. to W.; the river Nile, which rises in Abyssinia, running the whole length of it, from S. to N. and overflowing it annually, beginning to rise in the months of May or June, and is at the height usually, in Septeniber, from which time the waters decrease till May or June again. There being no other water in the country (or not more than two springs) they were under a necessity of building their towns on the banks of the Nile, on some eminences, natural or artificial; so that on the overflowing of the river, they look like so many islands, which have no other communication but by boats. The Lower Egypt is contained in a triangular island, made by No. 36,

the Levant; and the two chief branches of the Nile, which, dividing five miles below Cairo, one branch takes its course to the N. W. and falls into the Levant at Rosetto, and the other N. E. falling into the sea at Damietta, an ancient Pelusium; these mouths being about 100 miles asunder. This part of the country called the Delta, of Lower Egypt, having the greatest advantage by the overflowing of the Nile, is much the most fruitful, but not the most healthful; the mud which covers it, after the flood is gone, sending up an unwholsome vapour. The mountains and sands which inclose Egypt on the E. and W. would render the valley between excessive hot, if it were not for this annual flood; nor would the soil produce much without it, for the country is naturally barren, where the waters do not reach, and they have seldom any rain, unless in the Lower Egypt, tho' travellers relate, that they have sometimes seem heavy showers even in Upper Egypt. They have canals cut quite through Upper Egypt, to distribute the water to their fields and gardens, and preserve it in the dry season; and these they fill

10 H

with

their respective territories, and assemble at Cairo, in a kind of parliament, or great council, which submits to the Grand Seignior's Bassa, or viceroy,. no farther than they see fit, and sometimes they depose him, and demand another of the Grand Seignior, who is more acceptable to them; however they suffer the Grand Seignior to collect a revenue in their several districts, but by no means equal to what the country is able to pay; and, if more is demanded, or any innovations attempted, it endangers a revolt. They come to Cairo with such bodies of troops as protect them against the arbitrary administration of the Bassa, and the only way he has to manage them, is by dividing them into parties, and siding with that party which is most devoted to the Grand Seignior. These Egyptian princes are not natives of the country, neither are they ever succeeded by their. children in their respective governments, but by some slave, whom they appoint their successor; and these are usually slaves purchased in Georgina, or or Circassia. This is their constitution, as was that of the ancient Mamalukes; no man could be sovereign who had not been a slave, and purchased in some foreign country; but out of these we must except some Chieks, or Arab chiefs, who are proprietors of villages, or small districts, in the country; these are succeeded by their children, on paying a fine, or small rent, to the government. The religion of the governors of the country is Mahometan;. but the Cophtis, the posterity of the ancient Egyptians, the Greeks and Latins are Christians, but of different sects, and there is a great number of Jews at Cairo, and in the great towns where any things is to be got.

with great ceremony annually, when the river rises to a certain height; and by these means Egypt is rendered the most fruitful country of Africa, supplying Constantinople, and other towns in European Turkey, with corn, as it did Rome and Italy of old. They only harrow their grain into the mud, on the retiring of the waters; and, in March following, usually have a plentiful harvest. As to their rice fields, they supply them with water from their canals and reservoirs constantly, this grain usually growing in water. Those lands that are not sown, yield good crops of grass for their cattle. No place. in the world, says Mr. Sandy's, is better furnished with grain, flesh, fish, sugar, fruits, melons, roots, and other garden stuff, than the Lower Egypt; oranges, lemons, figs, dates, almonds, cassia, and plaintains, abound here, and they have some grapes, but not proper for wine; which defect is, in some measure, supplied with palm-wine. The country is. excessive hot for two or three months before the. flood rises, and the musketoes, or gnats, will not suffer people to sicep in the night. The sands also are extremely troublesome, insinuating themselves into the closets, chests, and cabinets, and even into the bed-cloaths, making them as hot as if they had been warmed with coals; and these sands are probably the occasion of sore eyes, with which the natives are almost universally afflicted in summer. Fevers and fluxes aré frequent in autumn, and the swelling of the scrotum; but the greatest misfortune is the plague, which visits them at least once in seven years; but when the Nile begins to overflow, it is said, the plague and all other diseases are abated. It must not be forgotten, also, that the hot winds are very troublesome in April and May, and occasion their sore eyes, as well as the sands. Among the the curiosities of Egypt, the pyramids are the most considerable; they are built of stone, by whom, or when, none knows; the base of the largest taking up ten acres of ground, and running up to 700 feet perpendicular height; eye-witnesses frequently differ 100 feet as to their height; and indeed, the sands are driven up so high on the sides, that it is impracticable to take the height exactly. The mummypits are another curiosity, which, with the pyramids, are on the W. side of the river, opposite to Cairo; in these pits have been thousands of embalmed bo dies interred, which have continued 3 or 4000 years at least: the coffins are set upright, in niches in theed by Armenia on the N. Media and Persia on the walls, and never laid at length. Egypt is generally held to be subject to the grand Seignior, and so it is in part, but his authority is extremely limited by the Egyptian princes, who are all of them absolute in

(p. 30.) TYRE, a seaport of Syria, in that part formerly called Phoenicia, once a place of exceedingly great trade. It is also famous for a shellfish, which dies a fine purple, thence called the Tyrian die. Tyre was destroyed by Alexander the Great, in the year 332 B. C. and (in exact conformity to the prophecies in the Old Testament) is now nothing but a heap of ruins. It has two harbours, one exceedingly good; the other choaked up by the ruins of the city. It is 60 miles NW of Damascus. Lon. 35 20 E. lat. 330 N.

(p. 39.) ASSYRIA, anciently comprehended those provinces of Turkey and Persia, which are now called Curdistan, Diarbec, and Irac-Arabic; being bound

E. Arabia on the S. and the river Euphrates, which divides it from Syria and Asia Minor on the W. This was one of the first empires we have any knowledge of, and continued upwards of 1200 years;

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