although different measures may be adopted to obtain that end. marks the difference between him whom they are pleased to stile the father, or the fupreme God, the Son, and Holy Ghoft, who in their creed are two official fubordinate Deities, or in the words of Dr. Samuel Clarke, whom the tribe affects to follow, The champion for Arianifm now before us ventures to propose a few queries, and left the public, to whofe confideration they are recommended, fhould not determine agreeable to his bumour, the author hath very modeftly" two moft perfect rational creatures anfwered these queries himself. fuperior to angels who cannot do evil." The author doth not quote all the thirty-nine articles, but only fuch as feem to difagree with his fqueamish appetite; the reft, we prefume, he can fubfcribe whenever he shall be happy enough to meet with a patron who will reward his pious labours with a living. To the first article the author afks, Whether this character of the one Almighty God (as exifting in a Trinity) can be fupported by the principles of reafon and fcripture ?" And again, With refpect to fcripture, or the revealed will of God, whether the description given of God in this article, as a being confifting of three co-equal perfons, be warranted by any one declaration in the Old or New Teftament 2" The diftinction above-mentioned being admitted, and it being by the adverfaries granted, that whatever fpiritual intelligence poffeffes fuch incommunicable attributes is truly and properly the very and eternal God, we fhall here clofe with thefe gentry; and notwithstanding the confidential manner in which our querift proposes his objections, we fhall venture to pronounce that there is not a single perfection, attribute, property, er power how excel ent foever, afcribed by the Ari❤ ans to the fupreme God, but what is also without diftinction, limitation, or refriction afcribed in the fcriptures of the New and Old Teftament, to Chrift and the Holy Ghoft. Reafon, when applied to objects of fenfe, is feldom able to discover the intimate nature and properties of even inert matter. When exercifed upon the invifible things of another It is a great misfortune with thefe gentlemen, that although they frequently mention the Old Teftament, they are in reality not able to read it. The late Dr. Clarke, who tor-world therefore, unaffifted by revelatured his metaphyfical brains to tion, it is but a kind of ignis fatuus, destroy the belief of a Trinity, did or very blind guide. not understand a fyllable of the language in which the Old Teftament was written. In his fcripture doctrine of the Trinity," therefore he collects a parcel of texts from the New Teftament, gives them fuch a conftruction as beit fuits his pur pofe, and calls that, with an air of triumph, "fearching the fcriptures." The Arians play a double game; they argue against a Trinity from different paffages in the New Teftament, and when confuted, they fly. to reafon, and ask how can these things be? We have faid above that the fcriptures, when compared equally, afcribe every power and perfection, which can conftitute a God, to the fecond It is a pofition univerfally adopted and third divine intelligencers as by thefe metaphyfical Arian gentry, well as to the firft. The limits we that the Deity is poffeffed of feveral have prefcribed to ourselves will not attributes or properties which he can permit us to enter into a long critinot communicate to any creature.cal difquifition, we might therefore This, agreeable to their own fcheme, fafely venture to refer our readers for a fatis "After the fall, we have this paffage, Genefis iii. 22. and Jehovah, Elohim, faid, behold the man is become as one of us. In another place, Genefis xi. 7. and Jehovah faid, let us go down and confound their language. All these texts are, as far as language can go, plain proots of a plurality in the Deity. a fatisfactory confutation of the querift and his whole party, to a fmall treatife, entitled, "The Catholic doctrine of the Trinity proved by above one hundred texts of Scripture, by the Rev. Mr. Jones." But we shall quote a few pallages for the purpofe. "The name of God is in the Hebrew language, Elohim, plural and it is conftantly joined with Jehovah, a word expreffive of felf. exiftence, and every poffible incommunicable perfection. The Jews never permitted the name Jehovah to be pronounced by any but the prieft; they called it the four dreadful lettered name. It is fingular, and means an effence exifting with all powers and perfections. "The unity of the Godhead feems ftrongly enforced in feveral paffages of the Old Teftament, particularly in Deuteronomy, chap. vi. 4. At the end of the fortieth year, Mofes rehearfes the ftatutes and ordinances he had received from God, and earnestly exhorts the people to obey them. The Ifraelites are particu larly required to take notice that the Lord their God is one Lord. Which, in the original, runs thus, Hear, O Ifrael, Jehovah our Elohim, is but one Jehovah. Jehovah being fingular, and Elohim plural, what is this but faying, The effence existing in a plurality of perfons, is neverthelefs but one effence. "The moft learned and ingenious men have not improbably conjectured that the doctrine of a plurality of perJons, in the Godhead, is clearly pointed out by the word Elohim, and an unity of effence when Jehovah, which is always fingular, is joined to that word. Thus in the first chapter of Genefis, the word we tranflate God, is plural Elohim, and the Elohim are faid to have created "With regard to the New Teftathe fubftance, or matter, of the hea- ment, we fhall obferve that it was vens and earth. Accordingly they not the bufinefs of the apoftles to are reprefented as confulting toge-ftate a theory of our faith; they were ther, and they fay, let us make man in our image, after our fimilitudes." And this plural name is carried all through the first chapter of Genefis; from whence it fhould feem manifeft, that the material fyftem owes its exiftence to fome being, to whom a plural term may be applied, without incurring the cenfure of Polytheism, "In the original, the injunctions which we tranflate, remember thy Creator, is remember thy Creators, in the days of thy youth. In the fourth verfe of the fecond chapter of Genefis, Jehovah is firft joined with Elohim. Thefe, faith the divine hiftorian, are the generations of the heavens and the earth, in the day that Jehovah, Elohim, first made the heaven's and the earth. only to defcribe the life, actions, death, and refurrection of their mafter, and to fhew that he was the Meffiah, foretold in the Jewish fcriptures. "The œconomical parts of the covenant entered into by the Elobim for our redemption, were previoutly fettled, and foon after the fall, faivation was promifed through the feed of the woman. Hence the hopes of the Jews were conftantly directed to fome future deliverer. The New Teftament, therefore, is only bufled in declaring that he came, at the time appointed, and performed his part in the covenant. The fame is evinced of the Holy Ghoft. Comparing however a few texts together, we shall fee every divine attri attribute applied to both thefe per-f existence to the club at the Feathers fons as can only agree with the true God. The term Lord of Hofts all Arians allow applicable to the fupreme Deity only. If therefore we Find it applied alfo to Chrift, the confequence is that he is the fupreme God. Ifaiah 6. 5. The Prophet fays, Mine eyes have feen the King, the Lord of Hofts. St. John 12, ver. 41, declares that. Ifaiah faid thofe things, when he faw his (Chrift's glory), and spake of him. In the 78th pfalm, ver. 56. The children of Ifrael are faid to have tempted and provoked the moft bigh God in the wilderness. But St. Paul, in his 10th chap. 1 Epift. to the Corinthians, ver. 9, defires his difciples not to tempt Chrift, as fome of the Ifraelites alfo tempted him, and were deftroyed in the wilderness. How are thefe paffages to be reconciled but by fuppofing Chrift to be, although incarcerated in flesh, the Lord of Hofts, and the most high God. We fhall add but one more paffage which relates to the Holy Ghoft. Tavern: Clarke, Whiston, and others aimed at reforming the liturgy and prayers ufed in the church service." We shall conclude this article by recommending thefe fubtle wifeacres to ftudy the original Hebrew fcriptures, which teftify and point out who and what Chrift was. As to our querift, we advife him not any longer to perplex his poor brains with metaphyfical fophifms, and a jargon of non-entities, but to ferve his queries as the perfons mentioned in the Acts of the Apostles did their books of divination, BURN THEM. A Letter to his Grace the Archbishop of Canterbury on the Subject of the intended Petition to Parliament for Relief in Matter of Subfcription to the Thirty-nine Articles and the Liturgy of the Church of England. By a Clergyman of the Church of England. J. Johnfon, I s. IN N the beginning of this produc tion, which we prefume was compofed at the Feathers Tavern, the author expreffes the great refpect he entertains for his Grace's character "as a man," and as a "father of the church.” He next informs his Grace, that he is bufied in promoting what appears to him "the caufe of Chrift," that is, reader, to In the 3d verfe of the 5th chap. of the Acts, St. Peter thus addresses Ananias, Why hath Satan filled thine heart to lye to the Holy Ghof?" In the latter part of the 14th verfe, the Apostle fays, "Thou haft not lied unto men, but anto God.” Dr. Sam. Clarke had a better head-the petition to parliament for relief piece than our querift, yet this text in matters of subscription to the 39 gravelled him fo much that he cut a articles. pitiful figure when attempting to elude it. The author fuppofes his Grace to be well acquainted with all the proceedings of the gentlemen who figned the petition; and he informs his Grace that three meetings of the clergy have been held, and a fourth We have been rather prolix, but we apprehend one difcuffion of the kind will ferve for all the pamphlets which thefe non-fubfcribing getry may publish. The Trinity is the ftumb-is ling-block, and under the mark of confcience they want to have that barrier to Arianifm removed. The plan is not new; it owes not its advertized, fays the author, for Thursday the 23d of January." This is to be fure a neceffary piece of intelligence, if his Grace should be inclined to indulge his curiofity, and vifit vifit thefe orthodox Clergyman incog. But the writer goes on," When an affair, with which the intereft of religion feems to be fo nearly connected, is in agitation, your Grace cannot be furprized to find the eyes of the nation turned upon the bench of Bishops in general, and you in particular. It would be very odd indeed, if, when a fet of men want to deftroy the small remainder of christianity that is left amongst us, the nation fhould not fix this attention upon the Bishops who alone can ftop fuch a growing evil. But the writer begins to threaten : the "whole, fays he, of the petitioners' request may fafely be granted, without endangering the peace of the church." That we deny. “But if, adds the writer, the petition be rejected, it may perhaps induce the petitioners to examine more minute into our prefent ecclefiaftical eftablishment, and be productive of confequences not very agreeable to thofe who oppofe the petition, and enjoy the greatest emoluments of the church, and whofe only wish is to be permitted quietly to enjoy them." We should be glad to know who but the petitioners are interested in a difturbance? Page 31. "As a man of this world, your Grace has nothing to hope for and nothing to fear." Truly a pleafant fituation! his Grace of Canterbury is in an hopeless condition, and must be infinitely obliged to this letter-writer for depriving him of the two grand fupports of human happinefs. After this, it is high time for the writer to conclude, and talk of his Grace's entering into "the joy of our common Lord." We hope this is not the best specimen the club at the Feathers Tavern can give of their abilities as authors; if it is, the Lord help the poor peti tion. The Theatres, a poetical diffection, by bewrays his own neft. Had Sir Nicholas Nipclofe attended to this adage, he would probably have defifted from this enterprifing diffection of his own brethren and filters in the theatrical warfare of the stage. He pleads indeed the excule of the famous author of the Rofciad. T is a foul bird, they fay, which The Stage I chufe---a subject fair and free ; "Your Grace's fituation at this time is certainly critical; but let not any apprehenfions for the peace of But Churchill was not a comedian, the church overcome your better and had not that fellow feeling which judgment.' No: let us have as Sir Nicholas fhould have for all bad much confufion as poffible. Page 24. actors. Churchill was alfo a better "The fureft and most effectual me-poet, and fo was even the author of thod of fecuring peace to the church Thefpis, and yet Nipclofe feems to is not to allow ecclefiaftical prefer- tread close on the heels of Kelly, tho' ments to be annexed to the profelling it is haud paffibus equis, that he labours a belief in certain theological propo- to attain the strength and terfenefs of fitions, contained in the fcriptures." Churchill. The prefent production Let us, may it pleate your Grace, indeed feems to be the offspring of fend to Afia for a few Muffulmen; no difappointment, envy and fpleen, fyftem of faith being required, they altho it must be admitted to contain can entertain us with ftories out of a number of wholefom truths, and the Alcoran, and thus prove their fome marks of judgement. But the qualifications for ecclefiaftical pre-truth is, that thefe truths are as difjerments. agreeable 4 one of them who will think it worth 'while to go to fee him. It may fuffice them to know that, in his authorial capacity, he acts as Cenfor General, in the new Univer An Apology for the prefent Church of England, as by law eftablished, occa fioned by a petition faid to be preparing by certain clergymen, and others to be laid before parliament, for abolishing fubfcriptions in a letter to one of the petitioners, by Jofiah Tucker, D. D. Dean of Gloucefter. T agreeable as the inftances of judgment are defective. Byaffed by prepoffeffion, or influenced by refentment, the author betrays himself in almost every page of this fplenetic fatire. By his illiberal, we had al-fal Catalogue. moft faid treasonable, abuse of a character, whose most exalted station fhould have exempted him, from appearing in fuch a groupe, we find that Sir Nicholas Nipclofe is the very identical adventurous bard,who,about five years ago, produced a volume of fables for the prince of Wales, and is not yet complimented with the promife of the poft of poet laureat. By the feverity of his chaftitement of Mr. Garrick, and his antipathy to HE very fenfible and ingeni Arthur's round table, and installati- ous author of this pamphlet, ons, we difcover him to be the au- combats the defign of the petitioners thor of a certain performance, cal-with great judgment and in a mafterculated to accompany the famely manner. After making fome expageantry; but which, it feems, cellent obfervations upon church estab was rejected by the manager for lifhments, he lays down this postulafomething better. By the like chaf-tum. "That all focieties religious tifement and ftill viler abufe of Mr. as well as political, must have fome Coleman, we discover him to be the common center of union, and must difappointed author and actor, who, be governed by fome rule, either for no other reason, than to pave his expreffed or implied, written or way to a favourable admiffion to one traditionary." For fays the Dean, of the theatres, fo bepraised the " afociety without any rule or conectwo managers, as dramatic writers, tion, is no fociety at all. Now in a work called the Dramatic Cenfor; creeds, articles and fubfcriptions to preferve the name of which from are only fo many rules of conduct oblivion, the publisher has caused it and centers of union." The au to be printed in great letters, and thor then fuppofes a body of men, pafted up in large bills, at every willing to form a church or religious corner of the town.-By his fulfome fociety on the principles of natural eulogies on Mr. Foote, we find him religion only. He fhews that in this to be a dependant on the fummer cate fome human creed or fyftem of company, in the Hay-market; and faith, muft be publickly adopted, by common report we learn that he because to lay that every perfon is now the tragic hero, and comic fine fhould engage to trace what fhould Gentleman, of the theatrical booth, appear to him to be true and agreea or barn, in Blackman ftreet, South-ble to the principles of right reafon, wark where fuch actors as he hath is to fay nothing to the purpose, bediffected in his performance, may caufe all the different fectaritts hav have full fatisfaction in feeing howing this to plead, might become mach worfe Sir Nicholas Nipclofe can act, than themfelves. We fay nothing of the authors he has mang led, becaufe we conceive there is or paltors of fuch a latitudinarian church. The author then fhews that there are four propofitions necef fary to be believed and acknowledged by |