enter deeply into this scene, and call up a thousand circumstances to increase the interest of it! "I only give you a brief statement of facts, and if I were to attempt to raise and awaken your feelings to the greatest degree, no words that I could use-no picture that I could draw, would exceed the mournful circumstances of this distressing case. "It is not every single person's power, I admit, to arrive at that exalted character which warranted Job in saying, "I was eyes to the blind, feet was I to the lame. I delivered the poor that cried, and the fatherless, and him who had none to help him. The blessing of him that was ready to perish came upon me, and I caused the widow's heart to sing for joy." We cannot all, like him, examine the cause of the oppressed, and redress the wrongs of the injured; but we may all, upon such trying occasions as the present, aid some benevolent Christian's exertions, who is willing to act this noble part, but who, without such assistance, would not be equal to the task. "To provide for so numerous a family, to procure some permanent benefit for a widow so situated, and with so numerous a family, requires more exertions and greater means then many can collectively afford; and, therefore, this appeal will be made to other congregations, and the statement published in other towns. "The Subscription that was commenced immediately upon the news reaching this neighbourhood, has already amounted to a considerable sum; but, without further assistance, the Trustees of the Fund can only apply it to temporary purposes. Some of the children, it is hoped, are of an age, and are qualified for situations which may enable them to procure their own maintenance, but thẹ greater number are far too young to be turned adrift upon the hostile shores of the world, without a guide to direct their course, while all require a home to return to in case of sickness or misfortune. The charitable institutions to which such children seem to have a peculiar claim, offer another source of provision, and to some of these applications have already been made, and I hope, and ardently pray, with success." P. 13. ART. IX. Pecuniary Contributions for the Diffusion of religious Knowledge, a Sermon preached in the Church of St. Mary at Nottingham. By Rev. W. Barrow, LL.D. F.A.S. Prebendary of Southwell. 4to. 1s. 16 pp. Rivingtons. 1815, To shew the necessity not only of the distribution of the Word of God, but of those comments also by which alone the minds of the ignorant can be guarded from the numberless errors and heresies which infest the land, this discourse was delivered. To those who declare that the supposed necessity of a comment comment implies an imputation against the dignity and infalli bility of the Word of God, Dr. Barrow thus replies. "On the same principle, if it were just, the Creator might be censured, because, instead of giving us habitations built and furnished for our accommodation, he has given us only the stone, the timber, and the ores: not one of which can be employed to the best advantage without the skill and labour of the workman-because, if we wish to eat bread, he has made it necessary for us to plough the field, and sow the grain-or because, if we desire to enjoy the full benefit of our faculties, we must, by reading and reflection, cultivate our minds. When the Deity gave corporal and intellectual powers to man, he left almost every object of his creation in a state to require the exertion of those powers in obedience to his commands—in a state to require the improvements of human art, before they are fit for human use. His revelation is, in this respect, on a level with many other of his acknowledged blessings; of those blessings, for which the wisest and best men amongst us daily offer him their thanks and praise. This is, indeed, the only system which, by leaving its due exercise to human reason, and its due liberty to the human will, we can suppose to be adapted to a state of trial and probation, and to render responsibility for our conduct compatible with the justice of Him who made us. "IV. To the mere English reader, then, and such in this country are a large majority of the readers of the Bible, to such a reader, in the interpretation of such a book, we may venture to assume, that assistance and instruction are indispensably necessary to guard him from mischievous or fatal error; to teach him, as the truth is in Jesus. And as one valuable portion of this instruction and assistance, we propose to give him, with his Bible, our Book of Common Prayer. In this important manual, the Articles of our Creed are so skilfully interwoven with our praises and petitions, that it will not only inform him how our Church understands the principal doctrines of his Bible, and how our ablest interpreters have explained them, but it will teach him also how to apply them in his devotions; what worship ought to be the result of his faith, and how that worship may be rendered acceptable to its object. "Our Book of Common Prayer, indeed, both in its substance and its form, both in its sentiments and its language, is allowed, even by many who dissent from our Creed, to rank amongst the most excellent of devotional compositions. It is calculated with consummate judgment for the purposes of private, as well as public, prayer and it is adapted to a spirit of piety, not wild, impetuous, and enthusiastic, but grave, and humble, and sedate; such as, we conceive, a reasonable being ought to feel, and such as, we hope, a wise and merciful Creator may not disapprove. Its character is equally remote from the two culpable extremes; from the indecent familiarities of enthusiasm, and the degrading terrors of superstition. Its supplications are so general and liberal, that almest almost every man of every persuasion may unite in them without scruple or reluctance; and yet so minute and comprehensive, that the enumeration of human wants and human infirmities may be considered as complete." P. 10. This sermon should be generally known and circulated, as a pious, able, and judicious appeal to the public in favour of that venerable Society which has such exclusive claims upon the support of all those who are attached to the doctrines and discipline of our established Church. ART. X. Immanuel; or, Scripture Views of Jesus Christ. By Thomas Jones, Curate of Creaton. 12mo. pp. 92. Seeley. 1814. ALTHOUGH the name "Immanuel" is in Scripture once or twice applied to our Blessed Lord, yet we object to the usage of the term in the present instance, as savouring strongly of the party cant. The whole pamphlet, indeed, confirms us too strongly in that opinion. Mr. Jones is doubtless a very well meaning man, and appears to be thoroughly impressed with the truth of the doctrines which be defends. In his attack upon the Unitarians, we have sufficiently proved ourselves to be his most cordial allies. In token, therefore, of our hearty zeal in this holy cause, we shall give one piece of serious advice to Mr. Jones, and conjure him not to suffer his zeal to surpass his judgment, and by a weak defence to betray the cause entrusted to his care. His faith is good, but his mode of enforcing it, upon many points of nice controversy, is so wretchedly weak, that we should advise him to retreat from the field of public discussion, for which he has neither talents nor learning, and to be contented with preaching the true doctrines of Christianity within the walls of his own parish church. It is not for us to expose his weakness; for the sake of the cause in which we are with him enlisted, we are silent upon his errors; we feel it our duty, however, generally to observe, that there is nothing which gives our Unitarian adversaries so much advantage over us, as blundering and dogmatical cant. Học Ithacus velit, et magno mercentur Achivi. We would not, however, detract from Mr. Jones the merit of having put some few points well. He has said, indeed, nothing but what has been better said a thousand times before; there there still remains, however, a credit due even to the thousand and first repetition of wholesome truth. The best specimen which we can select, is the following assimilation of the attributes of Christ with those of God. "III. OMNIPRESENT. "Who, but the eternal I AM, can be every where at once? Jesus Christ is so. When he was on earth he was then in heaven also; And no man hath ascended up to heaven, but he that came down from heaven, even the Son of Man which is in heaven." John iii. 13. And now he is in heaven, yet still on earth; Lo! I am with you alway, even unto the end of the world.' Matt. xxviii. 20. Where two or three are gathered together in my name, there am I in the midst of them.' John xviii, 20. Jesus is always in the midst of the throne of heaven, and at the same time in the midst of the golden candlesticks on earth, He is in glory with the Father, and comes down with him to make their abode with every soul on earth that loves him; We will come unto him, and make our abode with him.' We see by all this, that Jesus is in heaven and earth at the same time, yea, every where, And filleth all things.' Filleth all in all.' Eph. iv. 10.-i. 22. And all things every where are subject unto him, in heaven, earth, and under the earth. See Phil. ii. 10. "Note. A created being, however exalted, cannot possibly be in two places at one and the same time. Jesus is in heaven and earth at the same moment: therefore he must be more than a created being. " IV. OMNISCIENT. "None but the God who created the human heart can search and discern all the thoughts and intentions of it. We have the best authority in the world for saying this: for so we read in the eternal truth itself: Thou (Jehovah) even THOU ONLY, knowest the hearts of the children of men.' 1 Kings viii. 39. Observe, that none but God to this day has this knowledge: He never communicated it (if that was possible) to any other; but has reserved it to himself. This truth is established for ever, and positively declared by Jehovah himself, that he alone knoweth the hearts of the children of men. "Here carefully observe, that Jesus affirms that he is that God who alone searcheth the heart: And all the churches shall know that I am HE that searcheth the reins and hearts.' Rev. ii. 23.The Gospel of God saith often, that Jesus discerns the thoughts and intents of the human heart; that he knows the secrets of the heart. See John ii. 24, 25. Luke ix. 47. 1 Cor. iv. 51 &c. &c. "Here mark, that none but the One God knows the heart of man. And Jesus saith, I am He that searcheth the heart. Was it it even possible for him to declare his Godhead in plainer or stronger terms? He does not say, I am one that knows the heart: but, in far higher terms, I am HE, that one God, who alone searcheth the heart. · "Jesus knowS ALL THINGS: 'We are sure that thou knowest all things.' John xvi. 30. Peter said unto him, Lord, thou knowest all things.' John xxi. 17. And all men shall know, in the great day of God, that this is true of Christ, for When Christ cometh he will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.' 1 Cor. iv. 5. "More yet; Jesus Christ knows not only the hearts of men, and all things in the world of nature and of grace; but he knows all that God is. As the Father knoweth me, EVEN so know I the Father.' John x. 15. The Spirit (which is called the Spirit of Christ) searcheth all things, yea the deep things of God.' 1 Cor. îì. 10. ́ ́ No man knoweth the Father save the Son.' Matt. xi. 27. • No man hath seen God at any time, the only-begotten Son, which is in the bosom of the Father, he hath declared him." John i. 18. When Jesus came down to earth he saith I speak that which I have seen with my Father.' John viii. 38. "Note. No man hath seen God at any time. Jesus Christ knoweth the Father in the very same manner as the Father knoweth Christ. Jesus is omniscient; none is so but God." P. 8. ART. XI. Enone to Paris, translated from Ovid, with the Latin Text and Notes. 12mo. 1s. 6d. White and Cochrane. 1815. A TRANSLATION of the Heroides of Ovid is desiderata of our English literature. The only one yet published, was edited by Garth about a century ago, which is certainly with about two splendid exceptions, but a very meagre and very miserable collection. The author of the translation before us sends it into the world as a specimen only of a more complete work, which he purposes, should the public approve of his first attempt, speedily to bring out. We trust that he will not be discouraged in the performance of his resolution. He has many qualifications for the performance of such a task. With a perfect acquaintance with his author, he unites much neatness and elegance of versification. If there is a point in which he fails, it is in his inability to catch the airy freedom and graceful negligence of the original. Tibullus perhaps would be better adapted to our translator's taste. This however may proceed in some measure from his very just desire to avoid 6 amplification |