more than two short extracts. They are both from pieces written at the age of eleven. If our readers regard them as favourably as ourselves, they will hail them as the blossoms of a tree, which, if properly cultivated, may hereafter produce fruits worthy of paradise.'

It must be exrremely obvious to every intelligent mind, that the ear liest impressions are the most durable. The docile mind of youth may be compared to melted wax, which in that state may be reduced to any form or shape at pleasure; and with equal justice, may the stubborn age of maturity be compared to it when unmelted, when, in attempting to bend, it will break into a still more shapeless mass. And indeed, ac cording to the regulation of worldly wisdom, this mode of early educa tion is universally adopted: the parent who wishes his son to become an eminent mechanic, trains him up from his earliest youth to that particular Occupation in which he intends him to engage, or if he desires to see him excel in any profession, which calls forth the exertion of his mental faculties, does he not in his childhood, endeavour to render him suitable for the employment of his riper years? And surely, if this system of early education is found necessary in the opinion of the world, the prudent father will carefully adopt it, in regard to the spiritual interests of his son. It is true, that some examples may be adduced from ancient history, to shew, that from the best education the worst of fruits have been derived. It is true, that in spite of the precepts of Seneca, thể detestable Nero lived to be the disgrace and torment of the Roman empire, and that the vices and cruelties of Commodus ill repaid the care of the virtuous Antoninus. But these instances are rarely to be met with, nor must they be considered as incentives to neglect the education of our offspring, or to leave them to their own dispositions and inclinations; if such is the case, the parent will bitterly repent of it; soon indeed, but perhaps too late for amendment. pp. 137-139.

Still, though the critic, with disdainful frown,
Cast, half perus'd, my little volume down;
Nor with one disapproving stroke shall deign
To shew how lifeless and absurd my strain.
Still there are some in whom, if I judge right,
My youthful labours will produce delight;
Though dull each thought, and languid ev'ry lay,

With partial eye will some my lines survey.

The torch of friendship shall supply the place
Of warmth poetic and poetic grace;
Friendship shall fondly call my numbers sweet,
My thoughts sublime, my work in all complete :
Such be my lot, however dull my lays,

I care not, if the voice of friendship praise;
Still can I not give up my muse entire,
Still to poetic warmth in vain aspire,
On fam'd Parnassus' ever blooming brow,
Still must I seek the various flow'rs that grow,
Still shall I seek Apollo's shelt'ring ray,.

To cheer my spirits and inspire my lay.' pp. 227, 228.

Art. X. Sermons on various Subjects, by the late Rev. Thomas Strange, Kilsby, Northamptonshire. With some Memoirs, of his Life. 8vo. Pp. xliv. 341. Price 5s. bds. Williams and Co,

THESE Sermons, we are informed, were originally com

posed, rather as notes to assist the private meditations of the author, than as discourses intended to meet the public eye. This we should certainly have concluded from the gross inaccuracies with which they abound, though no such intimation had been given by the editors of the work. They discover a mind devoted to the cause of pure and undefiled religion, anxious to recommend the doctrines of unadulterated truth, and concerned to apply that truth to the reformation of the heart and conduct. But they discover little more: the reader would be greatly disappointed, should he sit down to peruse them in hopes of meeting either with original trains of thought, or with forcible appeals to reason, conscience, and feeling. We should have expected that, during the six years the author studied under Dr. Doddridge, he would have made greater proficiency in the art of communicating his ideas, than is indicated by this volume. The very first rule which the Doctor gives concerning the arrangement of the thoughts, is violated times out of number:-"Let the heads be distinct, not only in words, but in meaning; study to ex press them clearly, that the distinctions may evidently ap pear; when it is otherwise, the sermon cannot be understood, well received, or tolerably remembered; and the preacher himself, it will be supposed, has not fully understood his subject." This supposition frequently arose in our minds, while reading the sermons of Mr. Strange, notwithstanding the favourable opinion expressed by his friends, the editors. Had we room for particular enumeration, we could specify at least five instances, in which two heads of a sermon contain precisely the same thought, though differently expressed. To this inaccuracy of division, we impute two other faults of these discourses; obscurity, and sameness of illustration.

The subjects are as follows.-A minister's concern for his people. The exceeding sinfulness of sin. The nature and necessity of repentance. Continuance in the love of Christ. Self deception. Growth in the knowledge of Christ, The evil of encouraging sin in others. The spirit of true religion. The connexion between faith and salvation. The holiness of God. On the fear of God. God, the believer's portion. Benefit of sanctified afflictions. Connexion be tween faith and holiness. The necessity of forsaking sin. The portion of unbelievers. The evil of formality. Having no part in the blessings of the Gospel,

VOL. V.

4 B

From the memoir prefixed to these Sermons, we learn, that the author was for thirty-three years pastor of a congregation at Kilsby, Northamptonshire, where he died in 4784, at the age of sixty. He was afflicted withra defect of sight, nearly amounting to blindness; and had a disagreeable, uncouth peculiarity of gesture and elocution, which precluded his attaining even so much popularity as he deserved. He was nevertheless an useful minister, and at one part of his life an esteemed instructor of youth. Our readers will be gratified with an account of his views at the close, of, life,

: To three of his neighbouring brethren who accidentally met at his house, he said in the course of their short conversation with him, “I have always valued and preached the doctrines of grace; but nothing gives me so much concern, on the review of my ministry, as that I have not more insisted upon, and pressed, the fruits of grace." And when all united in their cordial testimony to the practical strain of his preaching, he added, “As death and eternity draw nigh, I see more than ever I did before, the infinite importance of those fruits, and the comparative insignificance of all opinions without them.” At the same time he was not at all doubtful or indifferent about the peculiar doctrines he espoused. As to the person of Christ in particular, he left in his charge, to the Rev. Mr. Belsham, to assure hiss flock in his funeral. sermon, and in words taken down as he delivered, them) that he died in the firmi belief, that Jesus Christ was the true and proper Son of God; in whom dwelleth all the fulness of the godhead bodily a doctrine," he added, which I firmly believe, but do not attempt to explain."

I

During the last fortnight of his life, most of which he spent with his elder son at Kettering, he often said to friends who desired to know his sentiments and views in the near prospect of death, "I wish to die a broken-hearted sinner, renouncing every thing of my own, and depending entirely for future happiness, on the free grace of God, through the atonement and righteousness of Christ."" pp. xli, xliis si

Mr. S. was famed for his knowledge of the weather, acquired by his observations while employed in early life as his father's shepherd. His theory was, that

113

، There are in our atmosphere several currents, [of wind] one above another, in various directions. Three of these currents may often be discerned at the same instant, by the motion of the clouds in each. One on the surface of the earth, in which the vapours recently exhaled are often condensed in heavy looking clouds, which sometimes fall plentifully (even when the barometer is very high) in those small drops commonly called a Scotch mist. These clouds always move with the wind, under the others, and much faster. Immediately above this current is another directly across it, and generally from the right, though sometimes from the opposite point. This is the region from whence sober rains descend; so that in showery weather we are to expect those clouds, or that clear sky, which appear above the horizon exactly to the right hand of the wind, though now and then to the left; thunder clouds excepted, which move by electrical attraction or repulsion in all directions. Over this is the third current, generally parallel to the lower, in which those fleecy clouds float which adorn the sky, but never incommode either the husbandman or traveller. ›

Art. XI. Jude's Question Discussed; or, The distinguishing Manifestations of Christ to his sincerely enquiring Disciples, considered. A Sermon preached at the Rev. James Dore's Meeting House, Maze Pond, Southwark. By W. Kingsbury, M. A. Printed at the Request of the Minister and the People. 8vo. pp. 44. Price 1s. 6d. Black, Parry, and Co. 1809.

THE publication of the sermon before us is such a proof of the

mutual esteem and liberality of good men of different denominations, and of their cordial co-operation in the diffusion of important truths, as it gives us sincere pleasure to record. Mr. Kingsbury has been for many years the minister of a congregation of Independent Pedobaptists at Southampton; and the church at Maze Pond, over which Mr. Dore has the pastoral charge, is of the Particular Baptist persuasion. Yet, notwithstanding this marked difference of opinion on an important topic, the ministerial labours of Mr. Kingsbury have been gratefully received by the congregation at Maze Pond: and the sermon before us is an evidence that, whatever others may do, these Christians love one another.'

The subject chosen by Mr. Kingsbury is the inquiry of Jude (John xiv. 22.) Lord, how is it that thou wilt manifest thyself unto us, and not unto the world?' The preacher, after sketching the character of the querist, and touching briefly upon his inquisitive disposition, proceeds to the question itself. Here he shews who are the people intended by the world,' remarks that even unto them some sort of manifestation of Christ is made, and then inquires particularly into that especial manifestation which Jesus promises to his true disciples.' Under this third division, he describes the specific nature of this manifestation: its author; the means employed; the effects, such as elevated thoughts of Christ, confidence in him, reverential affections towards him, and assimilation to him; and lastly, the occasions and seasons, as under pungent convictions of sin, in time of persecution, of affliction, of devotional retirement, on the Lord's day, and at the close of life. The illustration of these topics leads to a suitable address to different classes of hearers, with which the sermon concludes.

This publication is not distinguished for any display of critical acumen, literary attainments, or flashes of genius; but, for what is of infinitely more value in a sermon,-for its plain good sense, and deep piety, for its knowledge of the vicissitudes in the Christian life,-and for its tendency to touch, to soften, or to soothe the heart, to fix the soul upon the right objects, and to raise the conduct to its proper standard. One quotation is all that our limits will admit.

We are very apt, insensibly to ourselves, to catch the sentiments and spirit, and to imitate the manners and ways, of the friend whom we highly esteem and love as a model of wisdom and excellence, and with whom we frequently associate. The manifestations which Jesus grants unto his people, must and will have, in a measure, the same effect on them, We all, with open face, beholding as in a glass the glory of the Lord, are changed into the same image from glory to glory, as by the Spirit of the Lord."* If we love, honour, and maintain an habitual intercourse

* 2 Cor. iii. 18.

with him if he dwell with us, and we with him, the vile tempers, the mischievous and abominable conversation, society, and practices, which a holy Jesus abhorred, we shall abhor and avoid. Do not I hate them, O Lord, that hate thee? and am I not grieved with them that rise up against thee? I hate them with perfect hatred, I count them my enemies.'* And that lovely temper, that meekness and lowliness of heart,' which Jesus calls his yoke, which is easy: his burden, which is light;' we shall take upon us. That purity, obedience, submission to his heavenly Father, that zeal for God's glory, that spirituality and heavenliness of which he was such a striking model, shall we not copy, if we are much with him? If we behold him, contemplate him, converse with him, shall we not grow more and more like him? Brethren, let us not be deceived. We live in times of much religious infatuation and delusion; there are many who say, lo, here is Christ, and lo, there.' Many, who profess to be the only people who have had Christ manifested unto them, and to proscribe all besides themselves as deceivers; and many, it is to be feared, that pique themselves on the extraordinary spiritual discoveries made to them. But let us inquire what, that is Christ-like, they have about them. It is by their fruits, and not by their pretensions, that we are to know them If they talk vauntingly of communion with God while they continue to live in sin, in impurity, in excess, in falsehood, deceit, hatred, malice, evil speaking, bitterness, and wrath, they assuredly deceive themselves, and the truth is not in them. Trust, then, (again I warn you) no impressions, however strong; no imaginations, however lively; no joys, no supposed manifestations, as genuine, however sweet, but those which humble self-boasting pride, which mortify the old man. which purify the heart, which produce tenderness o conscience, and love, peaceableness, benevolence, kindness, patience, and holy serenity. These are some of the discriminating marks by which we may know genuine special manifestations of Christ, from those partial, delusive, or pretended discoveries, which the unregenerate world. may obtain.' pp. 23-25.

We were sorry to meet with three or four such antiquated, awkward words, as unacquaintedness, prayerfully, obedientially, &c. and an inelegant change of pronoun from you to thy: but these are slight blemishes, that detract nothing from the real merit of the sermon. It exhibits to great advantage the dove-like meekness of the Christian, and the persuasive, manly ardour of the Pastor. If the general strain of Mr. Kingsbury's preaching be conformable to this specimen, the church over which he has so long presided must undoubtedly be remarkable for a spirit of harmony and affection, or chargeable with a strange insensibility,piously grateful for the blessing they have enjoyed, or eminently unworthy

of it.

Art. XII, The Christian Pastor; a Poem, in three Books. foolscap 8vo. pp. 150. Price 5s. Burditt, Maxwell and Co. Conder. 1809. F the poetry of this writer will not recommend his sentiments so effectually as we could wish, the sentiment will at least recommend the poetry. We agree with him that some passages are too prosaic, some lines rugged and inharmonious, and that in some instances the established rules of criticism are violated.' But we also participate in

* Psalm cxxxix, 21, 22.