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reader the following quotation from it, as a proper specimen of his manner.

"So slender is the thread by which the principle of life is sustained, that it is often cut by the most trifling accident How many, blessed with the most robust constitutions, catch disorders, which, though imperceptible in their origin, and disregarded in their progress, are fatal in their termination? How many come into the world with the seeds of disease implanted in the habit, which wither and consume the body that contains them? How many fall a sacrifice to their own rashness, to the obstinacy, nay sometimes to the indiscretion and levity of others? How many, employed in business, or amused with innocence, from which, as danger is not perceived, so it is not apprehended, are cut off by the visitation of God? In a word, the food we eat, the air we breathe, the raiment we wear, the ground we tread upon, all are instruments in the hands of Providence to execute his will, and hasten our dissolution.

"Now, if we are always encompassed with so many and great dangers; if we are, every moment, liable to such inevitable and fatal attacks, will not prudence dictate, and wisdom recommend the method adopted by the meekest of the sons of men,' to beseech him in whose hand are the issues of life and death, so to teach us to number our days, that whether we are arrested by the pestilence that walketh in darkness, or wounded by the arrow that flieth in the noon day,' we may fall like men not ignorant of the danger, and not unprepared for the event?"

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Of the preacher's seriousness and deep concern for the good of those who are entrusted to his care, the first discourse, On the respective Duties of Minister and People, furnishes ample testimony: the following passage is not the least impressive.

"Besides preaching the word of God faithfully, every minister of a parish is to visit his congregation, and administer consolation to those oppressed with siekness, or bowed down with infirmity. Agreeable to the seventy-sixth canon-When any person is dangerously sick in any parish, the minister or curate, having knowledge thereof, shall resort unto him, or her, to instruct and comfort them in their distress.' Believe me, christians, to visit the sick is the most affecting, the most awful part of a clergyman's duty. Can you conceive the agony of our minds, when we visit any of our flock struck with sickness, and discover them totally ignorant of religion, and uncertain of their salvation? The first thought which occurs to us is, can the ignorance of this poor wretch be attributed to his want of religious instruction? Is it owing to my neglect, that he knows so

little the state of his soul? And should his sickness end in death, when the bell, by its solemn toll, acquaints us, that his race is run, can we hear it, do you imagine, with unconcern? When we are assembled to per form the last sad office, and to deposit his ashes in the silent grave, we cannot help putting this awful question to ourselves: when I meet the soul which lately inhabited that breathless body, at the tribunal of God, shall I meet it with confidence, or dismay? If it be received to happiness, am I the blessed instrument of its happiness? If it be doomed to misery, can its misery, either through neglect or inattention, be laid to my charge? For this soul I know I am to answer; can I appeal to God that, if it has perished, it has perished through its own fault?”

give the following short extract from the In proof of his liberality, we shall same discourse.

"Some are of opinion, that the gospel is seldom delivered in its genuine purity in the church, and therefore, instead of attending its worship and service, go to other communions, where they receive, or fancy they receive, more edification. If by deserting the church they are made better men than by attending it; if they are better husbands, better fathers, better neighbours, better christians, for to become such I suppose to be their motive-go, and the Lord be with you.' But give me leave to add, if the teachers you follow should be mistaken: if they should deliver for doctrines the traditions of men;' if they should teach you to trust on a broken reed; if they should mis

lead

you in so important a point as salvation; how will you blame your obstinacy, your folly, your infatuation, for believing their their truth, and fairly weighed their tendoctrines, without having strictly examined dency? Believe not every spirit, but try the spirits, with impartiality, whether they be of God."

Concerning the speculative system which the preacher has adopted, and here supports, it comes not within our province to deliver freely our opinion. The worthy author shall speak for himself.

"So irretrievably were we lost by the transgression of our first parents, that there appeared to the eye of Omniscience no other way of restoring us to a state of favor and happiness, than by his uniting in the person of Jesus Christ, our human to his divine nature. To save man, God himself becomes man. Hence we see of what value we are in his estimation: though but sinful dust and ashes, we are thought worthy of redemption by him who breathed into us the breath of life."

Again,

"When our first parents had eaten of the fruit of the forbidden tree, and renounced the protection of infinite goodness; when, by their disingenuous revolt from the lenient command of their Creator, they had brought sin into the world, and communicated its effects to all their posterity, death: when the whole world was in wickedness, and alienated from God by wicked works; then it was, when there appeared no way to escape, that the justice of heaven required satisfaction, and a sacrifice was demanded to free us from eternal death: Christ voluntarily

became that sacrifice for all the fallen rebellious race of Adam, and, by offering up himself immaculate without spot or blemish'-reconciled a world of sinners to his offended Father."

We shall not be thought unreasonable if we acknowledge that we felt some difficulty in reconciling these different accounts of the person of Christ; whether this inconsistency be apparent or real; whether it be chargeable upon the preacher, or upon his system, we leave to the decision of others.

ART. XXXIII. Essays and Sermons on select Subjects. To which is added, a Discourse on the Nature of the Christian Religion. By JOHN BUDDO, A. M. Preacher of the Gospel. 8vo. pp. 81.

THIS little volume is introduced to the public, in the following strange and incoherent manner;

"All such as wish not to get rid of fair examination, find that religious belief is perfectly compatible with the clearest and most enlightened understanding. To take away a national church, by consecrating liberty, equality, reason, is as rank enthusiasm, as the notion which sets up persecution. Luther and Calvin were men, and consequently liable to the like imperfections as others, But it is evident, that they were friends to the most important interests of Christianity, and made it their endeavour to bring back mankind to that liberty wherewith Christ hath made them free."

After reading this, our expectations rose not very high; but we gladly confess that we were pleasantly disappointed.

We found, as we advanced, many plain and serious remarks; sometimes, indeed, expressed in quaint and inelegant language, but frequently very forcible, and of useful tendency. The volume consists of two essays: 1st. on the being, the providence, and the attributes of God; and 2d, on a future existence and state of retribution; of three sermons, 1, on the love of God; 2, on the love of our neighbour; and 3, on the christian's hope and character: and of a discourse on the nature of the christian religion. This last is only republished, being the first impression tacked on to the preceding articles.

The author appears to be a man of piety, and they who object not to ortho. doxy of opinion, may read this little volume with advantage,

ART. XXXIV. Sermons chiefly designed to recommend_the_Practical Morality of the Gospel, and intended for the Use of Family Devotion. By a LAYMAN. 8vo. pp. 317.

THIS volume, which consists of 23 sermons upon various moral and practical subjects, is the production of one who is evidently what he stiles himself, "a lay friend to social and religious order:" one who feels the influence, and enjoys the consolations of religion; and benevolently wishes to diffuse, as widely as possible, these invaluable treasures. The volume opens with a serious and well-written discourse on family devotion, which contains many convincing arguments to recommend the practice of that neglected duty. Its importance to the order and harmony of a family, and its beneficial effects upon every member of the domestic circle, are here ably stated, and cannot, we think, fail to make a

due impression upon the mind of every serious and considerate person.

Laudable as is the zeal which has contributed to the appearance of this vo lume, we are truly grieved that we cannot unreservedly commend the execution. If it were composed of such passages as the following, it would be indeed a valuable work:

"My dear children, the same benevolent hand which restored this poor beggar to sight brought you into being, and sustains you at this moment; the same parental eye that of your birth, now sees your tender hearts; watched over you at the dangerous moment

you have suffered the attacks of sickness incidental to your tender frames, and have been restored to health and to the enjoyment

of all around you-it was the same kind providence that guarded your trembling spirits, and bid you live again in the bosom of your anxious parents. The hand of him who made us is upon us, and directs our way;-to that God who gives and who takes away, who has prepared for you all the comforts you enjoy, and blesses your little minds with innocence and tender love; to him let me lead your gentle spirits; and while I press you to my bosom and implore his mercy for you, let me urge you to be ever mindful that he is the kind parent of your parents, that he is the most affectionate friend of your friends, and the supreme director of those who direct you to this parent and universal benefactor open your beloved hearts -make his name and his goodness to you familiar to your minds, by the prayer which Jesus Christ his Son hath directed us to teach you as he is kind to you in giving you life and every blessing, so be you kindly affectionate to each other as good children of so good a Father ;-as you cannot know the extent of his providence, so learn to receive with meekness and without discontent every accident that happens to you-and as you have been taught that his great power and mercy is over you and guides your innocent and unwary steps, so learn to put your trust in him, who has power to uphold you, to comfort you, and to place you in the bosom of endless happiness!

"As you grow older and the world opens upon you, you will stand in more need than at present of his sure direction; then when the dangers of pleasure or prosperity, or your engagements in the world, or the period when you shall be called upon to act for yourselves shall arrive, then look up to that God who now cherishes and supports you, and he will be your parent, your counsellor and friend-he will guide you through thorny paths, and place you in smooth ways; he will save you in troubled waters, and bring you to a happier shore ;-he will direct you how to choose the better part which others cast away, and to dwell in the habitations of pleasantness and peace, rather than in the tents of ungodliness and misery!"

your

But such passages as these are rare. There is scarcely a sermon which is throughout adapted, as the title of the volume leads us to expect, to the character of a family circle: and such an unhappy failure of an ill-judged attempt at fine writing we scarcely ever wit

nessed. We read, p. 9, " that the Jewish monarchy was founded on the ruins of a combination-of theocracy, idolatry, and fear;" P.1, "that Jesus emanated the Holy Spirit on his followers:" in p. 66, of slaking the parching thirst of jealousy at another's welfare, and burning in the devouring flame of dark revenge! in p. 72, of bigotry and idolatry enveloping us with the crimson mantle of intole rance; and p. 170, of enjoyment being tarnished by agonizing fear, and of alarm spreading a dark contagion through every vital principle; cum multis aliis!

How such pompous nothings are sometimes strung together, the reader may see in the following passage, which affords a fine specimen of the mixed metaphor.

"The spirit of activity implanted in the soul-the desire to expand our wings, and to stretch beyond ourselves, combine to urge the mind to explore other regions, to converse with other men, to unite with other hearts, to visit the wider circles of the creation:-we first ponder upon the brink, but too soon steer upon the broad and fathomless wave-we meet with various subjects that court our desire, and pleasure woos us to her bower before we have allowed ourselves time to examine her real features or her garb; too late we find them deceitful above measure-changing in every position as the varying hues of evening-neither solid nor permanent-she cannot disguise that she courts sensation only-and thereby proves to our conviction, that memory and reason were given us in vain, if pleasure be the sovereign good!"

We could quote many similar passages, but in pity to our readers, our author, and ourselves, we forbear; lamenting that so excellent an intention should be defeated by a want of judgment and ability.

We cannot conclude without noticing two errors of a very gross and singular nature.

In the 8th sermon, Herod who imprisoned Peter is considered as the same that murdered the infants of Bethlehem! and in sermon 9th, Pilate is spoken of as a Jew!

ART. XXXV. Sermons, designed, chiefly, as a Preservative from Infidelity, and Religious Indifference. By JOHN PRIOR ESTLIN. 8vo. pp. 367.

THE notice of these sermons was unfortunately omitted in our last Review; but so great is their value, that we are anxious to supply the defect by giving them a place in our present volume; and

by recommending them to the attention of those who have not already availed themselves of the important instruction they convey. Few volumes of this nature, which have necessarily claimed

our regard, have, in our opinion, displayed a sounder understanding, or a more vigorous and independent mind. The preacher's heart appears to be alive to every kind and benevolent affection, and to be warmed with a zeal worthy of a christian minister, firmly to establish the foundations of the Christian faith, and to raise the beautiful superstructure of a holy and a virtuous life.

The volume consists of twenty-one sermons on the following subjects: On faith; on fortitude; on justice, mercy, and walking humbly with God; the character of Nathaniel; miracles; the neglect of advantages sinful; God no respecter of persons; David's advice to Solomon; the example of Christ in his youth; the improvement of the death of ministers, a funeral sermon for the author's colleague, the late reverend T. Wright; the intermediate and future state; the future happiness of the righteous; misery the lot of the wicked; the wicked excluded from heaven; all things for God and by him; on education in general, with remarks on female education; the danger of imitating fashionable vices; the salutations of Paul; and the love of our country explained

and illustrated.

These subjects are all of acknowledged importance, and they are all treated in a masterly and impressive manner. We extract the following passages, not as being more excellent than others; but because the one is particularly deserving of attention in the present times, and the other contains some information which to many will be new.

In the discourse on fortitude, Mr. Estlin observes:

"The gothic practice of duelling (certainly deserving of this epithet, as it was introduced into the more civilized nations of Europe by these barbarians, and is a reinnant of their barbarity, and a proof that we are not so far advanced in national refinement as many apprehend) is by some considered as a test of personal fortitude. Little needs be said to demonstrate that it is totally incompatible with that fortitude which is founded in the fear of God, and which consists in a freedom from every other fear. If we analyze the principles from which it proceeds, we shall find that in their composition the main ingredient is not courage of any kind, but fear, under some or other of its modifications. Fear, as was before observed, having for its object some evil, either real or apprehended, those things which we consider as evils are feared by us in the degree in

which they appear to be evil, and those which are considered as the greatest evils are consequently most dreaded. From this opinion of evil, which directs the application cf fear, a person's character is drawn, and his conduct determined. If, for instance, poverty be considered as the supreme evil, riches will be considered as the supreme good; if insignificance be thus regarded, fame and power will be the great objects of pursuit; and if the censure of men be thought most to be dreaded, their approbation will be esteemed as the most valuable of all acquisitions. Now in the case of receiving a challenge (for giving one does not come under this description, but is a crime of a still deeper die) I say in the case of receiving a challenge, which is sometimes vindicated, on the ground of its being a test of fortitude, it cannot be denied that a fear of incurring the censure of men, is the principle which gets the better, not only of a regard to justice, a respect for the laws of all civilized communities, and a fear of offending God, but what is in some minds (and I doubt not in the minds of those very persons who fall into the practice) a stronger principle than any of them, a love of life. To this modification of fear, and to this principle alone, a conduct is ultimately to be resolved, which is a satire upon civilization and refinement, which strikes directly at the root of all laws both human and divine, which annihilates every moral distinction, which makes death indiscriminately the punishment of all crimes, the lowest as well as the highest, which is as absurd as if the person who had been robbed and plundered were to be convicted equally with the person who had robbed and plundered him, and which in its immediate effects has frequently involved innocent families in the keenest distress, and sent those all their sins unrepented of, and with the on whom they depended for support, with guilt of intentional murder upon their heads, to their final account. To such astonishing lengths will persons sometimes go through a depravity of principle, and a perversion of understanding, occasioned by the iufluence of fashion. But what is most extraordinary, this shall, after all, be termed fortitude. Let us, my brethren, be no longer imposed upon by names. To give a challenge is to intend murder: to receive one, besides the other evil qualities included in it, is cowardice, it is that contemptible "fear of man which bringeth a snare," which is often greater than the fear of death, or even the fear of in. curring the displeasure of Almighty God."

The sermon on miracles exhibits the following curious information:

"We come now to shew, that the accounts which are given of these surprising transactions, are such, as from the circumstances attending them must be true. But previously to our entering upon this part of

the subject, it may not be amiss to take notice of an objection which has been made, with great exultation, against miracles in general. It has been suggested to me by a friend, that this objection might be found in a sermon of Dr. South's. I have since met with it in the fifth volume of his sermons, and for a reason which will hereafter be given, I shall lay it before you in his words. In a discourse on our Saviour's resurrection, he supposes Thomas to make this objection to the fact. 'Jesus of Nazareth was put to death upon the cross, and being dead, was laid and sealed up in his sepulchre, strictly watched by a guard of soldiers. But I am told, and required to believe, that, notwithstanding all this, he is risen, and is indeed alive. Now surely things suitable to the stated course of nature should be believed, before such as are quite beside it; and for a dead man to return to life, is preternatural; but that those who report this may be mistaken, is very natural and usual. Neither can bare report of itself be a sufficient reason of belief; because, things confessedly false have been as confidently reported; nor is any thing, though never so strange and odd, ever almost told of, but somebody or other is as positively vouched to have seen it. Besides that, the united testimony of all ages and places will not gain credence against one particular experiment of sense; and what then can the particular report of a few conclude against the general experience of so many people and nations who had never seen any thing like it? He afterwards repeats the objection in these words, Things, according to the common stated course of nature, ought to be believed before such as are beside it; and that it is beside, as well as above the course of nature, for a dead man to return to life; but, on the contrary, that those who report such strange things may be deceived in what they report is very natural and usual. It is argued, that as the united testimony and report of all places and ages will not gain credence against so much as one particular experiment

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of sense; so much less can the particular report of a few persons conclude any thing against the universal experience of all men. "Mr. Hume says, I flatter myself that I have discovered an argument, which, if just, will, with the wise and learned, be an everlasting check to all kinds of superstitious delusion, and, consequently, will be useful as long as the world endures.' He then gives this very argument against miracles.

The very same principle of experience,' he says, which gives us a certain degree of assurance in the testimony of witnesses, gives us, in the case of miracles, another degree of assurance against the fact which they endeavour to establish. A miracle,' he says, is a violation of the laws of nature; and, as a firm and unalterable experience has established these laws, the proof against a miracle, from the very nature of the fact, is as entire as any argument from experience can possibly be imagined. This coincidence is a very curious circumstance. I have given you the very words of both writers, and would, by the way, make one observation before I proceed. Notwithstanding the pretences to originality in the writers against Christianity (in which I mean not to arraign their sincerity, but their knowledge of the subject) it is easy to demonstrate that not a single argument has been urged by modern writers, without excepting Paine, who doubtless thought that he had made the world much wiser than it was before, which has not been urged, with at least as much effect, by ancient writers; so that the question is not whether Mr. Hume and Mr. Paine, and such writers, have now overturned Christianity; but whether Julian, Porphyry, Celsus, and others, and even Christians themselves, by their own objections had done it before, or whether they are not com pletely answered."

Several of these discourses are ad

dressed to young persons, from which we could with pleasure select many useful and impressive remarks.

ART. XXXVI. The Advantages of diffused Knowledge, a Sermon preached at Scarborough, August 8th, and at Kingston upon Hull, December 5, 1802, for the Benefit of two Charity-Schools, instituted at those respective Places for the Education of the Children of the Poor. By FRANCIS WRANGHAM, M. A. 4to. pp. 20.

WITH much pure and forcible eloquence Mr. Wrangham here success fully vindicates the attempt to diffuse knowledge, and especially religious knowledge, among the poor, against "the bigot and the infidel, who from different motives contend, that knowledge imparted to the inferior orders is always superfluous, often pernicious,

and sometimes ruinous in its effects upon their innocence and peace.” After shewing the importance of communicating instruction to those who constitute "the productive portion of our fellowsubjects, and the wide-spread basis of the British pyramid," the preacher urges the duty of strenuous exertions on the part of the more affluent orders. The

• Mr. Coleridge.

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