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true spirit of gallantry, as became his military character, he thought proper to expatiate a little on the virtues of her ladyship, who was present. Thus then he complimented his great patroness, and Longinus himself, if he had been living, must haye applauded the elegance of the flight. “ Saint Luke, (said the preacher) was a great painter-yes, he was a very great painter! And if he knew what he was about, he would come down from heaven, and draw Lady Huntingdon's picture; then ascend, and place it in God Almighty's dining-room."

THE MISER'S LEGACY. Paulino, finding himself bowed down with age, and ready to sink into the grave, condescends to make his will. “I give and bequeath,” says he -and at the word bequeath, he fighs, “ I give and bequeath all my estates unto my son Charles,”-And your cash, Sir ? " My cash! What that too? -Well, my cash, since it must be lo, I give and bequeath unto my son, Henry." And a tear dropped down.Then, Sir, your house and furniture, your- "Hold, my friend, hold !--My house, my furniture, I cannot dispose of !” Paulino would have added his reasons for it, but it was too late. Already was his breath gone-already was he in the land of spirits.

DOCTOR HACKET. Dr. Hacket, Bifhop of Litchfield and Coventry) when minister of St. Andrew, Holborn, having received notice of the interment of a fanatic, belonging to his parith, got the burial service by heart. As he was a great master of clocụtion, and was himself always affected with the propriety and excellence of the composition, he delivered it with such emphasis and grace as touched the hearts of all present, and especially of the friends of the decealed, who unanimously declared that they never heard a finer discourse. But how were they astonished when they were told, that it was taken from the Liturgy, a book, which, though they had never read, they had been taught to regard with contempt and detestation. . The worthy Bishop Bull, when a parish-priest, is known to have pracTiled the same honest deception, with like success, in using other offices of our excellent Liturgy:

THE PAINTER. ' A painter, fame tells us, having acquired a peculiar skill in delineating Temale figures, determined no longer to use the pencil but in the service or the fex. Long had not this resolution been formed, however, when it autorded cause for regret. The few who were handsome, became friends,

the many who where ugly, became enemies to the unfortunate painter,

Reader, dost thou perceive the allegory?” Not clearly,” you add. Then know that this painter is Truth; that the handsome are they who, dowed with prudence, listen to the dictates of that unerring monitor ; that the ugly are the foolish and vicious, who carp at every thing, even 4, when opposed to their own wayward humours, caprices, and

vicious practices.

com equence of a Notice given by the Commissioners of the Stamp Office, that the insertion of the

rices of New Books, and the Names of their Publishers, renders fuck Articles liable to the Duty for Advertisements, we are under the necessity of omitting those particulars in future.

REVIEW OF NEW PUBLICATIONS. * Charge delivered to the Clergy of the Diocese of DURHAM, at the ordi

mary Visitation of that Diocese, in July, 1801, by Shute, Bishop of

DURHAM.
IN this animated
Ia short but co

his animated and truly excellent charge, the Right Rev. Prelate takes Dort but comprehensive view of the origin of the misfortunes which

have desolated Europe.

Vol. II. Churchm. Mag. March, 1802.

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“ To Popery, to the errors and defects of Popery, we cannot but im pute, in a great degree, the origin of that revolutionary spirit, which has gone so far towards the subversion of the ancient establishments of religion and civil government. I should be sorry to give pain to any one of the unhappy victims of the French Revolution : I most truly sympathize with their sufferings ; but we must not allow our charity to injure our principles, or pervert our judgment. The heavy blow, which has been struck at the very existence of Christianity, must be charged, as I said, in a great degree, to many erroneous opinions, and some pernicious institutions of that form of religion, from which the wisdom of our ancestors separated our national church.

“ The maintenance of opinions unfounded on the authority of the gospel, and inconsistent with its purity, bas given occasion to minds, perhaps naturally averse to religion, to reject the most valuable evidences of Christianity. By the abuses of religion, such minds have been led into all the extravagancies of Deitin and Atheism, of Revolution and Anarchy. They had not the discernment or the candour to distinguish between Christianity and its corruptions. The conspiracy against the religion of Christ, which originated in these delusions, burst on the devoted monarchy of France; and involved that unhappy country in such scenes of blood, rapine, and ungovernable excess, as revolt every principle of justice, every feeling of humanity."

He then points out “ the means of promoting in ourselves and others, a truly spiritual religion,” of which his Lordship deduces the necetlity from the disastrous consequences which have ensued from the corruptions of Christianity.

“ Spiritual religion is a fincere devotion of the mind to God: an humble resignation to all his dispensations; an universal and unvaried obedience to his will. That this is very far from the religion of the world, very little experience is necessary to discover, and it is certainly no breach of charity to affert. Yet we know that it ought to be the rule of every Christian's conduct; that it is the sureít source of every thing most dear and permanent in earthly happiness, and the only security for happiness hereafter. To cultivate it above all things in ourselves, and to promote it in others by every faculty of our minds, is our bounden duty. It must therefore be always a concern of the highest intereit in a conícientious Pastor to obtain both there important ends.

“But in vain will you endeavour to cultivate or promote the means of spiritual religion without counteracting its numerous and powerful impediments, arising either from within or from without; from ourselves, or from the world, by frequent and carneft admonitions.

“Of thete impediments, the most extentively injurious is weakness of the religious principle, which in other and in more fcriptural language is termed want of faith. I call faith the religious principle, because it is in truth the life and spirit of every thing which relates to religion ; and the want of it, if it does not give rise to all the other impediments, adds infia pitely to their Itrength.”

“ It it be added (which is the sum of every thing which can be said on the subject) that “ without faith it is impossible to please God," your

hearers will perceive how faith works as the principle of every good a&ion · which can be acceptable to Him; and how widely and variously the want

of this principle mult evcr operate as an obstacle to all that is fpiritual and vital in religion."

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" If faith does not act as a principle of good works, it is not the true faith."

To be better understood on a point that has been the cause of much ftrife and divifion among Christian brethren, his Lordihip adds, in a note, upon the subject of faith, as the principle that produces good works,

"I cannot help thinking that some misconception and perversion of the Scripture doctrine of salvation may have arisen from an ambiguity in the words " saved by faith without works,” arising from the different mean-' ings which may be annexed to them accordingly as they are spoken or written. If we could have been saved by our own good works, Christ would have died in vain. But as we cannot be saved by works, God has mercifully appointed, that we shall be saved by faith, without works. But to be “saved by faith, without “ works,” that is, per fidem, nullo operum adjumento, has a very different meaning from being saved by faith without works, that is, per fidem infru&uofam. In the first sense, without works, is the attribute of the verb; in the second, it is the attribute of the noun. The difference is still more striking in Greek. We are faved dic 215EWS, &veu įgywv, but not dice 715EVS Tns å veu éprov. For, we are saved by faith—without works : but not by the faith which is without works. The former sense, by admitting that we are saved not by works; (for our best works are far short of our duty,) but by 'an atonement of intinitely greater value, does not exclude the neceflity of good works; but the latter fupposes the validity of a faith unproductive of good works, a sense contrary to the whole tenor of Scripture. To be saved, without works (that is, not by our own good works, but) by faith, is not subject to the same ambiguity as to be “ faved by faith without works.”

He then impresses on the conscientious Paftor the neceflity of studying the Scriptures, as his guide to truth, and his rule of duty.

"Ignorance of the Scriptures is a great impediment to spiritual religion. It is the source of various and dangerous errors. As “ faitli cometh by hearing, and hearing “ by the word of God," without the knowledge of the Scriptures, we are reduced to a state of Heathenisni; we have no certainty of the first principles of religion ; we are deprived of the most efficient grounds of spiritual affection. For though God, even in the periods of the groffest darkness, left not himself without a witness, but by the bounties of his providence gave testimony that “ he is ;" yet without the evidence of Scripture we have no proof of his being “a rewarder of them that diligently seek him.” It was ignorance of the Scriptures that so long obstructed the light of religious reformation ; it is ignorance of the Scriptures, that even in reformed churches still exposes men to the delulions of false doctrines, and is productive of that temerity of mind by which they are induced to wrest the Scriptures to their own destruction, and to that of others.”

Having dwelt with becoming seriousness and great propriety of remark upon the impediments to spiritual religion, such as the “fear of being thought over-religious” and being subjected to opprobrious names ; prejudice, which “refifts all conviction; “ acquiescence” in the custom of others; and “worldly mindedness in the ministerial character ;” the learned Bithop continues, " But I should ill discharge what I owe to you and my own conlcience, if I did not add, that the force of all other impediments may be increased, perhaps in a tenfold degree, by a want of Ipiritual instruction and conduct in him who thould be their guide to truth, and whose ex

Y 2

ample

ample should give a&ivity to their duties, and spirituality to their hopes and views

“When we look at the world at large, and see the bulk of mankind precluded from a religious life, or obstructed in the progress of it, by the nature of their pursuits, or by their very exemption from professional necessities, it becomes a subject rather of regret than surprile, that “ the God of this world” thould have so extensive a share in their affections. But when we consider the peculiar advantages of a particular order of men separated by education, and by law, in a great degree, from the contagion of worldly cares, and hedged about, as it were, by profeflional obligations, who does not grieve to think, that there ever thould exist an unbelieving, unfruitful, sensual, worldly-minded minister of religion? Our Saviour says, “ that offences, i.e. hindrances and impediments to religion, muft needs come; but woe to that man by whom the offence cometh.” How dreadfully accumulated must that woe be, when the object of it is found near the altar!”

Important indeed are these reflections ! and what must that -unworthy steward think of himself, whose conscience tells him that he is guilty of such “ offences ?.

The Preacher who would make a proper impression on the hearts of his hearers must be deeply impressed himself with the truth and importance of those doctrines which he preaches. If he has not a sincere faith, an affecting sensibility of his own spiritual wants, a steady reliance on the sufficiency of God's grace, and an humble dependence on his mercies, he will in vain endeavour to infuse these principles into the minds of others. He has no ground to hope for the blelling pronounced by the prophet and the apostle on him who “ converteth the finner from the error of his ways," and turneth many to righteousness.”

Who can read this without feeling a thorough convi&tion of the awful truth that it contains ? May it sink deep into the hearts of all those to whom the Charge was more immediately addressed! And nay every Clergyman, who reads it, and we recommend it to a general peruial, apply it to himself, and enquire if he has “ ground or not to hope for the blessing.”

[To be concluded in our next.]

An Attempted Reply to the Master of Westminster School ; or, Reflections

Suggojied by his Defence of Public Education. By David Morrice. Second

Edition. London, printed for the Author, 1802. W E have heard of bad poetry serving as pegs to hang long-tailed notes

upon). But as the notes have been taken from writers of eminence, and of acknowledged reputation, they have set off the forry performance. This reminds us, however, of the fable of the Jackdaw adorned with the Peacock's feathers. And we have known of many sorry pieces of profe having appeared in the thape of replies, defences, &c. which, by being fastened upon popular productions, have excited a short-lived notice. This calls to our recollection the truth of Gnatho's remark in the Eunuch

Fit genus hominum, qui clje prinos se omnium rerum volunt,

NEC SUNT. To the latter class, we think, this “ Attempted Reply" belongs. And Mr. Morrice may, with justice, be ranked among those philosophers whoni the paralite aptly describes in the above quotation. There is so much abfurdity, so much egotism in the “attempted reply,” interwoven at the same

time,

time, with so much conceit, that had it not been for the celebrity of the
person against whose excellent defence of public education this crude per-
formance was directed, and on which account it excited some curiosity, it
would have gone, ere this,

in ricum rendentem thus et odores,
Et piper et quidquid churtis amicitur ineptis.
Where pepper, odours, frankincense are sold,
And all finall wares in WRETCHED PROSE enroll'l.

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LIST OF BOOKS IN DIVINITY.
FIGHT Discourses on the Connection between the Old and New Testament, considered

as two parts of the same Divine Revelation, and demonftrative of the great Doctrine of Atonement, accompanied with a Preliminary Discourse, respectfully addressed to the young Clergy; containing fome Remarks on the late Professor Campbell's Ecclesiastical History. By the Rev. Charles Daubeny, L.L.B. Fellow of Winchester College, Mi. nister of Christ Church, Bath, and Author of a Guide to the Church. 8vo.

Introduction to the New Testament, by John David Michaelis, late Professor in the Univerfity of Gottingen, &c. Translated from the 4th Edition of the German, and considerably augmented, with Notes, and a Differtation on the Origin and Composition of the firft Gospels. By Robert Marih, B. D. F.R.S. Fellow of St. John's College, Cam. bridge. 2d Edition, Three Parts, or 2 Vols. 8vo. · An Answer to the Question, “ Why are you a Churchman?" 12mo.

Remarks on the Uses of the Definitive Article in the Greek Text of the New Testament, containing many new Proofs of the Divinity of Christ, from Paflages which are wrongly translated in the common Englith Version. By Granville Sharp, Esq. 2d Edition. 12mo.

A Sermon on the Sin of Cruelty towards the Brute Creation, preached in the Abbey Church, at Bath, on Feb. 15, 1801. By the Rev. Leigh Richmond, A. M. of Trinity College, Cambridge, and Curate of the Parish of Brading, in the Isle of Wight. Pube lished at the Request of the Institutor of the Annual Lecture on that Subjcct. 12mo.

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PO E T R Y,
ORIGINAL AND SELECT.

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ON THE SUPERIORITY OF RELIGIOUS

VIEWS.
REWILDER’D in the tedious maze,

The labyrinth of life displays,
Where Virtue oft appears,
By sickness, cares, and ills depress’d,
While proudly high her haughty crest

Triumphant Vice uprears.
In vain the Sage, whose clouded inind,
No traits of power supreme can find,

The riddle strives t'explore;
In vain he prates of Virtue's charms,
If clafp'd in Death's relentless arins,

Man sinks to rise no more.
Against th’attack of earthly ills,
Each truth the moralift instills,

How vain, how fruitlets found!
While they who wisdom's precepts flight,
Oft revel in impure delight,

With worldly blelfings crown'd.
And oft some lov’dingenuous youth,
For goodness juftly prais'd, and truth,

The pangs of death must bear,
While hoary guilt exists fecure;
So blasts that limite the fragrant flow'r

The noisome nettle spare. .
So, late, cut off in early years,
While Virtue o'er his corple her tears

In copious streams fupply'd,
To all her genuine friends endear'd,
For every Christian grace rever'd,

The pious RODWELL died.
That man alone, with foulsedate,
The thick’ning fhades can diffipate

Of this mysterious gloom,
Who from the sacred volume draws .
Knowledge of an Almighty cause,

And life beyond the tomb.
Tho'fickness, cares, or grief oppress;
Tho'to his mental view, distress

In aweful pomp appear;
Calmly he bears th'athictive rod,
And fearing an omniscient God,
He fears no other fear.

Haply

falta

uch :-/ the ter

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