true fpirit of gallantry, as became his military character, he thought proper to expatiate a little on the virtues of her ladyship, who was prefent. Thus then he complimented his great patronefs, and Longinus himself, if he had been living, muft haye applauded the elegance of the flight. "Saint Luke, (faid 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 afcend, and place it in God Almighty's dining-room.' THE MISER'S LEGACY. Paulino, finding himself bowed down with age, and ready to fink into the grave, condescends to make his will. "I give and bequeath," fays he -and at the word bequeath, he fighs, "I give and bequeath all my estates unto my fon Charles."-And your cash, Sir?" My cafh! What that too? -Well, my cafh, fince it must be fo, I give and bequeath unto my fon, Henry." And a tear dropped down.-Then, Sir, your houfe and furniture, your- "Hold, my friend, hold!-My houfe, my furniture, I cannot difpofe of!". -Paulino would have added his reafons for it, but it was too late. Already was his breath gone-already was he in the land of spirits. DOCTOR HACKET. Dr. Hacket, (Bishop of Litchfield and Coventry) when minifter of St. Andrew, Holborn, having received notice of the interment of a fanatic, belonging to his parish, got the burial service by heart. As he was a great mafter of elocution, and was himself always affected with the propriety and excellence of the compofition, he delivered it with fuch emphafis and grace as touched the hearts of all prefent, and especially of the friends of the deceased, who unanimoufly declared that they never heard a finer discourse. But how were they aftonished 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 deteftation, The worthy Bishop Bull, when a parish-priest, is known to have pracfifed the fame honeft deception, with like fuccefs, in ufing other offices of our excellent Liturgy. THE PAINTER. A painter, fame tells us, having acquired a peculiar skill in delineating female figures, determined no longer to use the pencil but in the fervice of the fex. Long had not this refolution been formed, however, when it afforded caufe for regret. The few who were handfome, became friends, but the many who where ugly, became enemies to the unfortunate painter. "Reader, doft thou perceive the allegory?" "Not clearly," you add, Then know that this painter is Truth; that the handfome are they who, endowed with prudence, liften to the dictates of that unerring monitor; and that the ugly are the foolish and vicious, who carp at every thing, even Truth, when opposed to their own wayward humours, caprices, and vicious practices. In confequence of a Notice given by the Commiffioners of the Stamp Office, that the infertion of the Prices of New Books, and the Names of their Publishers, renders fuch Articles liable to the Duty for Advertisements, we are under the neceffity of omitting those particulars in future. REVIEW OF NEW PUBLICATIONS. A Charge delivered to the Clergy of the Diocese of DURHAM, at the ordinary Vifitation of that Diocefe, in July, 1801, by SHUTE, Bishop of DURHAM. IN this animated and truly excellent charge, the Right Rev. Prelate takes a fhort but comprehenfive view of the origin of the misfortunes which have defolated Europe. Vol. II. Churchm. Mag. March, 1802. 1 Y "To Popery, to the errors and defects of Popery, we cannot but impute, in a great degree, the origin of that revolutionary fpirit, which has gone fo far towards the fubverfion of the ancient establishments of religion and civil government. I fhould be forry to give pain to any one of the unhappy victims of the French Revolution: I mott truly fympathize with their fufferings; but we must not allow our charity to injure our principles, or pervert our judgment. The heavy blow, which has been ftruck at the very existence of Chriftianity, muft be charged, as I faid, in a great degree, to many erroneous opinions, and fome pernicious inftitutions of that form of religion, from which the wifdom of our ancestors separated our national church. "The maintenance of opinions unfounded on the authority of the gospel, and inconfiftent with its purity, has given occafion to minds, perhaps naturally averfe to religion, to reject the moft valuable evidences of Chriftianity. By the abufes of religion, fuch minds have been led into all the extravagancies of Deitin and Atheifm, of Revolution and Anarchy. They had not the difcernment or the candour to diftinguish between Chriftianity and its corruptions. The confpiracy againft the religion of Chrift, which originated in thefe delufions, burft on the devoted monarchy of France; and involved that unhappy country in fuch fcenes of blood, rapine, and ungovernable excefs, as revolt every principle of juftice, every feeling of humanity." He then points out "the means of promoting in ourfelves and others, a truly fpiritual religion," of which his Lordship deduces the neceflity from the difaftrous confequences which have enfued from the corruptions of Christianity. Spiritual religion is a fincere devotion of the mind to God: an humble refignation to all his difpenfations; an univerfal and unvaried obedience to his will. That this is very far from the religion of the world, very little experience is neceffary to difcover, and it is certainly no breach of charity to affert. Yet we know that it ought to be the rule of every Chriftian's conduct; that it is the fureft fource of every thing moft dear and permanent in earthly happinefs, and the only fecurity for happiness hereafter. To cultivate it above all things in ourfelves, and to promote it in others by every faculty of our minds, is our bounden duty. It muft therefore be always a concern of the higheft intereft in a confcientious Paftor to obtain both thefe important ends. "But in vain will you endeavour to cultivate or promote the means of fpiritual religion without counteracting its numerous and powerful impediments, arifing either from within or from without; from ourfelves, or from the world, by frequent and carneft admonitions. "Of thefe impediments, the moft extentively injurious is weaknefs 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 rife to all the other impediments, adds infinitely to their ftrength." 66 If it be added (which is the fum of every thing which can be faid on the fubject) that without faith it is impoffible to please God," your hearers will perceive how faith works as the principle of every good action which can be acceptable to Him; and how widely and varioufly the want of this principle muit ever operate as an obftacle to all that is fpiritual and vital in religion." "If faith does not act as a principle of good works, it is not the true faith." To be better underflood on a point that has been the cause of much ftrife and divifion among Chriftian brethren, his Lordship adds, in a note, upon the fubject of faith, as the principle that produces good works, I cannot help thinking that fome mifconception and perverfion of the Scripture doctrine of falvation may have arifen from an ambiguity in the words" faved by faith without works," arifing from the different mean-' ings which may be annexed to them accordingly as they are spoken or written. If we could have been faved by our own good works, Christ would have died in vain. But as we cannot be faved by works, God has mercifully appointed, that we fhall be faved by faith, without works. But to be "faved by faith, without "works," that is, per fidem, nullo operum adjumento, has a very different meaning from being faved by faith without works, that is, per fidem infructuofam. In the first sense, without works, is the attribute of the verb; in the fecond, it is the attribute of the noun. The difference is ftill more ftriking in Greek. We are faved δια πίσεως, ἄνευ έργων, but not δια πίσεως της άνευ έργων. For, we are faved by faith-without works: but not by the faith which is without works. The former fenfe, by admitting that we are faved not by works, (for our beft works are far fhort of our duty,) but by an atonement of infinitely greater value, does not exclude the neceffity of good works; but the latter fuppofes the validity of a faith unproductive of good works, a fenfe contrary to the whole tenor of Scripture. To be faved, without works (that is, not by our own good works, but) by faith, is not fubject to the fame ambiguity as to be "faved by faith without works." He then impreffes on the confcientious 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 fpiritual religion. It is the fource of various and dangerous errors. As "faith cometh by hearing, and hearing" by the word of God," without the knowledge of the Scriptures, we are reduced to a state of Heathenifm; we have no certainty of the first principles of religion; we are deprived of the most efficient grounds of fpiritual affection. For though God, even in the periods of the groffeft darkness, left not himfelf without a witness, but by the bounties of his providence gave teftimony that "he is;" yet without the evidence of Scripture we have no proof of his being a rewarder of them that diligently feek him." It was ignorance of the Scriptures that fo long obftructed the light of religious reformation; it is ignorance of the Scriptures, that even in reformed churches ftill expofes men to the delufions of falfe doctrines, and is productive of that temerity of mind by which they are induced to wreft the Scriptures to their own deftruction, and to that of others." 66 Having dwelt with becoming ferioufnefs and great propriety of remark upon the impediments to fpiritual religion, fuch as the "fear of being thought over-religious" and being fubjected to opprobrious names; prejudice, which " refifts all conviction; " acquiefcence" in the cuftom of others; and "worldly mindednefs in the minifterial character;" the learned Bishop continues," But I fhould ill-difcharge what I owe to you and my own confcience, 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 inftruction and conduct in him who fhould be their guide to truth, and whofe ex ample should give activity 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 obftructed in the progress of it, by the nature of their pursuits, or by their very exemption from profeffional neceffities, it becomes a fubject rather of regret than furprife, that "the God of this world" fhould have fo extenfive a fhare in their affections. But when we confider the peculiar advantages of a particular order of men feparated by education, and by law, in a great degree, from the contagion of worldly cares, and hedged about, as it were, by profeffional obligations, who does not grieve to think, that there ever fhould exift an unbelieving, unfruitful, fenfual, worldly-minded minifter of religion? Our Saviour fays, "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 thefe reflections! and what muft that unworthy fteward think of himself, whofe confcience tells him that he is guilty of fuch "offences?" “The Preacher who would make a proper impreffion on the hearts of his hearers must be deeply impreffed himself with the truth and importance of those doctrines which he preaches. If he has not a fincere faith, an af fecting fenfibility of his own fpiritual wants, a fteady reliance on the fufficiency 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 blefling 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 conviction of the awful truth that it contains? May it fink deep into the hearts of all those to whom the Charge was more immediately addreffed! And may every Clergyman, who reads it, and we recommend it to a general perufal, apply it to himself, and enquire if he has "ground or not to hope for the bleffing." [To be concluded in our next.] An Attempted Reply to the Master of Westminster School; or, Reflections Juggested by his Defence of Public Education. By David Morrice. Second Edition. London, printed for the Author, 1802. WE E have heard of bad poetry ferving 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 fet 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 forry pieces of profe having appeared in the thape of replies, defences, &c. which, by being faftened upon popular productions, have excited a fhort-lived notice.-This calls to our recollection the truth of Gnatho's remark in the Eunuch Eft genus hominum, qui effe primos fe omnium rerum volunt, NEC SUNT. To the latter class, we think, this " Attempted Reply" belongs. And Mr. Morrice may, with juftice, be ranked among thofe philofophers whom the parafite aptly defcribes in the above quotation. There is fo much ab furdity, fo much egotifm in the "attempted reply," interwoven at the fame time, time, with fo much conceit, that had it not been for the celebrity of the perfon against whofe excellent defence of public education this crude performance was directed, and on which account it excited fome curiofity, it would have gone, ere this, -in vicum vendentem thus et odores, LIST OF BOOKS IN DIVINITY. FIGHT Difcourfes on the Connection between the Old and New Teftament, confidered as two Parts of the fame Divine Revelation, and demonftrative of the great Doctrine of Atonement, accompanied with a Preliminary Difcourfe, refpectfully addreffed to the young Clergy; containing fome Remarks on the late Profeffor Campbell's Ecclefiaftical Hiftory. By the Rev. Charles Daubeny, L.L.B. Fellow of Winchester College, Minifter of Christ Church, Bath, and Author of a Guide to the Church. 8vo. Introduction to the New Teftament, by John David Michaelis, late Profeffor in the Univerfity of Gottingen, &c. Tranflated from the 4th Edition of the German, and confiderably augmented, with Notes, and a Differtation on the Origin and Compofition of the first Gofpels. By Robert Marsh, B. D. F.R.S. Fellow of St. John's College, Cambridge. 2d Edition, Three Parts, or 2 Vols. 8vo. An Anfwer to the Queftion, "Why are you a Churchman ?" 12mo. Remarks on the Ufes of the Definitive Article in the Greek Text of the New Teftament, containing many new Proofs of the Divinity of Chrift, from Paffages which are wrongly tranflated in the common English Verfion. By Granville Sharp, Esq. 2d Edi tion. 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 Ifle of Wight. Pub lifhed at the Requeft of the Inftitutor of the Annual Lecture on that Subject. 12mo. POETRY, ORIGINAL AND SELECT. ON THE SUPERIORITY OF RELIGIOUS VIEWS. BEWILDER'D in the tedious maze, In vain the Sage, whofe clouded mind, |