the advantage of having all those accommodations near at hand which no hermitage could possibly afford me. People imagine they should be happy in circumstances which they would find insupportably burthensome in less than a week. A man that has been clothed in fine linen, and fared sumptuously every day, envies the peasant under a thatched hovel; who, in return, envies him as much his palace and his pleasure ground. Could they change situations, the fine gentleman would find his ceilings were too low, and that his casements admitted too much wind; that he had no cellar for his wine, and no wine to put in his cellar. These, with a thousand other mortifying deficiencies, would shatter his romantic project into innumerable fragments in a moment. The clown, at the same time, would find the accession of so much unwieldy treasure an incumbrance quite incompatible with an hour's ease. His choice would be puzzled by variety. He would drink to excess, because he would foresee no end of his abundance; and he would eat himself sick for the same reason. He would have no idea of any other happiness than sensual gratification; would make himself a beast, and die of his good fortune. The rich gentleman had, perhaps, or might have had, if he pleased, at the shortest notice, just such a recess as this; but if he had it, he overlooked it, or, if he had it not, forgot that he might command it whenever he would. The rustick too, was actually in possession of some blessings, which he was a fool to relinquish, but which he could neither see nor feel, because he had the daily and constant use of them; such as good health, bodily strength, a head and a heart that never ached, and temperance, to the practice of which he was bound by necessity, that, humanly speaking, was a pledge and a security for the continuance of them all.

'Thus I have sent you a school-boy's theme. When I write to you, I do not write without thinking, but always without premeditation the consequence is, that such thoughts as pass through my head when I am not writing, make the subject of my letters to you.' 'TO JOHN JOHNSON, ESQ.

'Io Pœan.

Jan. 31, 1793.

Even as you foretold, so it came to pass. On Tuesday I received your letter, and on Tuesday came the pheasants; for which I am indebted in many thanks, as well as Mrs. Unwin, both to your kindness and to your kind friend Mr. Copeman.

In Copeman's ear this truth let Echo tell,-
"Immortal bards like mortal pheasants well :"
And when his clerkship's out, I wish him herds
Of golden clients for his golden birds.

Our friends the Courtenays, have never dined with us since their marriage, because we have never asked them; and we have never asked them, because poor Mrs. Unwin is not so equal to the task of providing for and entertaining company as before this last illness. But this is no objection to the arrival here of a bustard; rather it is a cause for which we shall be particularly glad to see the monster. It will be a handsome present to them. So let the bustard come, as the Lord Mayor of London said to the hare, when he was hunting, let her come, a' God's name: I am not afraid of her.

'Adieu, my dear cousin and caterer. My eyes terribly bad; else I had much more to say to you.

'Ever affectionately yours,

W. C.'

ART. XV.-Letters on the Gospels. By HANNAH ADAMS. 12mo. pp. 216. Cambridge. Hilliard & Metcalf.

We have been much pleased, or to speak more justly,we have been very highly gratified by the perusal of this little book, which, coming out with all the modesty, simplicity, and real learning, which distinguish its author, is calculated we think, to be of very important service in the cause of true religion. It contains the result of much laborious application; it is therefore worthy the attention of the proficient in biblical knowledge ;-and it states important facts, and illustrates neglected or hidden beauties, with so much clearness and simplicity, as to be attractive to those whose taste is gratified by these qualities, and to be very interesting to the young for whom it is particularly designed. We have rarely seen so much valuable knowledge brought in so small a compass, or in so attractive a manner, to the level of youthful minds; and we think there are few books better calculated to eradicate that host of errours founded on misconception of some of the uncommon phrases, or allusions to customs little known, which are found in the New Testament. The species of information contained in these letters has hitherto been the reward of the patient labour of the theological student; it is now rendered easily accessible to all who wish to peruse the Gospels understandingly; and we hope the rapid circulation of this little volume will show the interest which is

taken in the subject in our community, their just discernment of the merit of the work, and their respect for its estimable author. Miss Adams's former works have been remarkable for their laborious accuracy, a quality which the student of history will know how to appreciate; and those who are best acquainted with the difficult subject treated of in these familiar letters, will perceive that she has used equal care to be correct, and with equal success. Another quality, hardly less rare at the present day, distinguishes this as strikingly as her other productions-the classical purity of her style.

There are few writers, particularly of our own time, who can claim this praise in a higher degree; and we should be glad to see many of our own authors emulous of her example.

We wish we could justify, by extracts, the commendations we have given; but selection is not easy, and we can only recommend to our readers to peruse the whole, mentioning as particularly worthy of attention the beautiful illustrations of our Saviour's Sermon on the mount, and of the parables. We cannot refuse ourselves the pleasure of quoting one or two short passages from these.

'Our Lord's Sermon on the Mount contains the purest sentiments of religion and virtue, which ever enlightened the world; and, considered in connexion with the opinions and habits of the Jewish nation, its excellence appears with peculiar lustre. It was admirably adapted to rectify their mistaken ideas respecting the Messiah's character; to reprove their vices, to purify their hearts, and to prepare them to acknowledge him, whom to know aright is life eternal.

'Previously to our Saviour's delivery of this excellent discourse, he ascended a mountain, as probably no building could contain the multitudes who flocked around him. John the Baptist had already pointed him out as the Messiah; and his stupendous miracles had persuaded many, that he was the mighty King, whom the prophets had foretold should reign in righteousness. Many of those who were assembled at this time, probably expected that this wonderful personage, whom they had seen perform astonishing miracles, would soon proclaim himself the Messiah, and establish a temporal kingdom.

'Our Lord introduces, his Discourse with several short sentences, in which he pronounces a blessing upon those who possessed certain virtues and pious dispositions. Blessed (says he) are the poor in spirit; for theirs is the kingdom of heaven.' That is,

those who are of an humble, teachable disposition. To be poor in spirit, may also mean to be free from an inordinate love and desire of riches; and patiently to bear a state of indigence, if it is allotted to us by Providence. It implies, too, that if we are rich, we should cheerfully resign our possessions, should Heaven require them of us. None destitute of this disposition could become the disciples of our Lord, and 'leave all to follow him.' Therefore it is repeatedly required and recommended by our divine Instructer.

'This temper of mind is the very reverse of that which actuated those of the Jewish nation, who, expecting that their Messiah would be a powerful temporal prince, entertained hopes of being elevated to posts of honour and opulence during his government. These notions were so deeply riveted, that the sons of Zebedee, even after they were the chosen disciples of our Lord, requested, 'that one might sit on his right hand, and the other on his left, in his kingdom. But our Saviour reproved them for their ambitious views, by his own example, and strongly recommended the virtue of humility to the imitation of his followers.

'With the possession of universal dominion, affluence, and honour, under their Messiah, the Jews expected that a scene of festivity and rejoicing would prevail, during his triumphant reign. But our Lord, knowing their extreme depravity as a nation, and foreseeing the miseries they were about to suffer, taught them a different lesson. 'Blessed (says he) are they that mourn, for they shall be comforted.' That is, in the midst of their afflictions, they shall find peculiar consolation in the enjoyment of the Messiah's spiritual reign; while those who have no higher objects in view, than the possession of power, riches, honour, and earthly pleasure, under a temporal prince, shall find their expectations blasted, and be involved in the ruin of their country. God, he assures them, will comfort those who mourn, for the sufferings they endure in his cause, and hereafter they will rejoice forever in the mansions of eternal felicity,

6

'The Jews considered a military spirit as essential to their subduing the Romans, and acquiring a universal empire under the Messiah. But our Lord enjoins a spirit entirely opposite to this, both in its principles and effects. He pronounces a blessing upon 'the meek, for they shall inherit the earth.' Here our Saviour alludes to the words of David in the Psalms. Yet a little while and the wicked shall not be, but the meek shall inherit the earth.' These words relate to a quiet possession of the land of Canaan. And it is to be observed, that, after our Lord's death and resurrection, those Jews who rejected the Gospel, by their seditious and wicked behaviour, ruined themselves and their country; while those who had embraced the Christian religion, and were of a meek and peaceable disposition, retired from Jerusalem, as Christ

had warned them to do, before the siege; and, after the city was destroyed, returned and dwelt there in tranquillity.

Our Saviour does not promise to the meek the possession of wealth, power, and worldly honours; nor indeed are these things their ordinary portion. But his meaning seems to be, that they shall enjoy mental composure; and that, by the providence of God, the necessaries of life, without contention, disquiet or remorse, will usually be the blessing bestowed upon them. They will possess that calmness and resignation, under all the afflictions they are called to suffer, and that cheerful and grateful temper of mind in prosperous circumstances, which constitute the greatest blessings on earth.' pp. 44—48.

'The instructive parable of Dives and Lazarus, to be found in Luke xvi. 19—31, appears to have been particularly addressed by our Lord to certain rich pharisees, who are reproached by the historian, with the character of being "covetous," and who, notwithstanding their immoral conduct, procured great attention and respect from the multitude, on account of their large possessions. The vices specified in the parable are, sensuality, luxury, and insensibility to the wants of their fellow creatures.

'The descriptions given of the principal persons in this parable, reflect additional beauty on each part of it, by the strong contrast in which these individuals stand with each other. "There was a

certain rich man. who was clothed in purple and fine linen, and fared sumptuously every day, and there was a certain beggar, named Lazarus, who was laid at the gate, full of sores, desiring to be fed with the crumbs which fell from the rich man's table."

'The gate of a rich man was the place where beggars stood, or were laid, and asked alms. Hence it was a rule with the Jews, "If a man die, and leave sons and daughters, with but a small substance, the daughters shall be taken care of, and the sons shall beg at the gate."

"The account of the rich man is descriptive of great affluence. Purple, which was the habit of kings and princes, was deemed in the East the richest and most superb of dresses. The purple of the ancients consisted of fine linen dyed of this colour. Hence it is here described as purple and fine linen. But though Dives indulged all his own appetites, spared no expense to adorn himself in rich apparel, and fared sumptuously every day, he cared not for the sufferings of the poor and miserable, though placed before his sight. His profusion was without charity; and his external splendour was a gilded cover to the deformity of his soul.

'While this rich man appears to have possessed every luxury, Lazarus seems to have united in his person all the evils, which belong to human wretchedness. He was so feeble and diseased, that