from which will, I think, be peculiarly suited to the genius of your excellent Miscellany. They are Sacred Poems; and, though forgotten, possess beauties which may possibly recover them from oblivion.

I shall first beg your attention to a short memoir of Quarles and his family.

Francis Quarles, who flourished in the reign of Charles the First, was for some time cupbearer to the Queen of Bohemia, Secretary to Archbishop Usher, and Chronologer to the City of London. His honesty and integrity were conspicuous in every station; and he justly acquired the character of a pious man. But, notwithstanding all his merits, he was not without enemies. In the time of the civil war, a petition full of unfounded accusation was preferred against him, by eight persons, of whom he knew not any two but by sight. The intelligence of this had such an effect on him, that he declared "it would be his death,"-which happened soon after, according to his * prediction. He died, Sept. 8, 1644, ætat 52, leaving a numerous family. He was the father of eighteen children by one wife.

As a poet, his reputation was very considerable in his day; and he was more than praised, if (as is re

* See his LIFE, by Ursula Quarles, his widow, before his "Poetical Paraphrase of Ecclesiastes." Prefixed to this book is a portrait of Quarles, engraved by William Marshall. The print is scarce. Copied from this are two other portraits of our poet; one the Frontispiece to his "Boanerges and Barnabas;" the other to his " Enchiridion." Sce Granger's BIOGR. HIST. Vol. II. pp. 307, 308.

John Quarles, one of those eighteen children, bore a captain's commission in the royal army, in the time of the civil war. Upon the declinę of the King's fortune he retired to London, in a necessitous condition, and applied himself to writing books for his support. His works are chiefly Poems, in which he appears to be the poetical, as well as the natural, son of his father. He died of the plague in 1665. See" ATHI NA OXON."

ported,

ported) he had a pension from Charles the First in consideration of his writings; but his effusions are more copious than beautiful.

I have already mentioned (see note)" the Paraphrase on Ecclesiastes; the Boanerges and Barnabas; and the Enchiridion." And the volume before me contains, “ A Feast for Worms-Pious Meditations-Pentelogia-Thé History of Queen Esther-Job Militant-The History of Sampson-Sion's Sonnets-Sion's Elegies ;" and other little piecos." "The Emblems," however, were the most popular of all; and they are better known at present than our Author's other performances. They certainly discover a great share of poetical invention, though grotesque and whimsical; not that they are all original. We meet with many of Quarles's Conceits in the Emblems of Hermannus Hugo. What operated more, perhaps, than any other cause, in bringing poor Quarles into disrepute, was Mr. Pope's ridicule, which was pointed, as occasion offered, at every minor poet. In one of his letters to Bishop Atterbury, Pope speaks thus of our Author: "Tinnit, inane est, with the picture of one ringing on the globe with his fingers, is the best thing that I have the luck to remember in that great poet Quarles (not that I forget the Devil at Bowls; which I know to be your lordship's favourite cut, as well as favourite diversion). But the greatest part are of a very different character from these. One of them, on "O wretched man that I am, who shall deliver me from the body of this death?" represents a man sitting in a melancholy posture, in a large skeleton. Another on, "O that my head were waters, and mine eyes a fountain of tears," &c. exhibits a human figure, with several spouts. gushing from it, like the spouts of a fountain."

But

But enough for the present. In my next letter, you shall receive some excerpts not unworthy a place in your Magazine, from the volume in question. In the mean time, believe me,

Your's, with very great respect,

Manaccan Vicarage, Dec. 21, 1803.

ON THE COMMINATION OFFICE.

R. P.

TO THE EDITORS OF THE ORTHODOX CHURCHMAN'S

GENTLEMEN,

MAGAZINE.

Consider it as one of the uses of your valuable work,

that it affords an opportunity of suggesting such improvements in the discipline and service of our Church, as may seem desirable and practicable; which, after they have been submitted to the deliberation of the public, may, at some future time, if they should be found worthy of it, be adopted by authority.

A case of this sort has occurred to me respecting the Commination office. It is well known, that this office, which is so well adapted to awaken the apprehensions of the sinner, and to bring him to repentance, is used in our Churches only on Ash Wednesday, the first day of Lent. Now, as a very small proportion of the people are found to attend the public service on that day, it unfortunately happens, that the benefit of this excellent office is in a great degree lost; for the persons, who stand most in need of the benefit, which the office is calculated to produce, are the very persons, who are least likely to attend at Church on that day. It is my wish, therefore, that the Commination office were directed to be constantly used on the first Sunday in Leut, as well as on the first day of Lent. As the rubric directs, Vol. VI. Churchm. Mag. Feb. 1804. 0

that

that it should be used "on the first day of Lent, and at other times, as the Ordinary shall appoint;" this alteration might easily be accomplished by a recommendation to that effect from their Lordships the Bishops.

I am aware, that some uninformed people have objections to this office, and are apt to say, that they do not like to join in cursing their neighbours. It would be easy to give a satisfactory answer to every objection of this kind; but it might be deemed an insult to the understandings of your readers, either to suppose the objections, or to give the answers.

I am, Gentlemen, Your's &c.

Rempstone, Ash Wednesday, 1804.

E. PEARSON.

P. S. If the use of the Commination office, when there is a sermon, should be thought to render the service too long, the sermon might be omitted or shortened.

REVIEW OF NEW PUBLICATIONS.

REVIEW OF OVERTON AND DAUBENY.

(Continued from Vol. V. page 382.)

CHAP. VI.

AS, in the two preceding chapters, Mr. Overton had

endeavoured to shew, that the great body of divines of the Church of England teach false doctrine on the subjects of original sin and repentance, so it is his object, in this chapter, to shew that they teach false doctrine on the subject of justification. Since justification is preparatory to salvation, since no one can be saved who is not in a justified state; and since every one, who is in a justified state, is also in a state of salvation, we may safely consider the conditions of justification and

salvation

salvation as the same. Accordingly they are considered as the same by our church; for when, in the article entitled, "Of the Justification of Man," we are referred, for a further explication of the doctrine, to the "Homily of Justification;" we are referred to the Homily which, in fact, is entitled, "A Sermon of the Salvation of Mankind, by Christ our Saviour, from Sin and everlasting Death." The only difference, therefore, between justification and salvation is, that we may be considered as justified while we are in this life; whereas, we cannot, properly speaking, be said to be saved, till we are removed out of it. At the same time, as a state of justification and a state of salvation signify the same thing, the conditions of both must be the same also.

Now, it is agreed on all hands, that the only meritorious cause of our being placed in such a state is to be referred to JESUS CHRIST. All, who acknowledge the divine authority of scripture, must admit, "that there is none other name under heaven, given among men, whereby we must be saved." By which is plainly meant, that without the atonement and intercession of Christ, men could not, by any thing they themselves could do, or by any thing, which other created beings could do for them, attain to the blessing of salvation.'

The controversy, therefore, between Mr. O. and his opponents on this subject, is reduced to this inquiry; Whether, besides what Christ has done for us, any thing is required on our part, in order to our being placed in the state referred to? And, if any thing, what it is? It is not easy to discover what Mr. O's real sentiments on this subject are; but it is clear that he censures his opponents for saying, that good works form any part of the conditions, by the observance of which men are to attain to a state of justification and salvation. With