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In the fecond volume are comprised 31 Difcourfes on the following fubjects; viz. I. Faith in Chrift as the Author and Giver of Salvation, Rom. iii. 20, 21, 22. II. Chriftian Bleffedness, Matt. v. 1, 2. III. The Hungry Soul filled, Matt. v. 6. IV. The fame fubject continued, Matt. v. 6. V. The Law and the Prophets fulfilled, Matt. v. 17, 18. VI. Worldly Anxiety forbidden, Matt. vi. 19, 20, 21. VII. The Service of God and Mammon not poffible together, Matt. vi. 24. VIII. Direction and Encouragement to Prayer, Matt. vii. 7, 8, 9, 10, 11. IX. Duties of Parents and Mafters, Gen. xviii. 19. X. Mercy preferred to Sacrifice, Matt. xii. 7. XI. Example of Chrift, Matt. xi.29. XII. Chrift's Anfwer to the Difciples of John, Luke vii. 22. XIII. The Excellency of the Knowledge of Chrift, Phil. iii. 8, 9, 10. XIV. The Son of Man's Death a Ransom for many, Mark x. 45. XV. The Power of the Gofpel on true Christians, Acts. xxvi. 17, 18. XVI. The Teftimony of the Apostles to the Truth of the Gofpel, Luke xxiv. 45, 46, 47, 48. XVII. The Sin and Danger of Immorality and Unbe lief, 2 Theff. i. 8. XVIII. The fame fubject continued, 2 Theff. i. 8. XIX. The Great Sin of neglecting the Gospel, Heb. ii. 3. XX. The Excellency of the Knowledge of the Scriptures, 2 Tim. iii. 14, 15. XXI. Repentance and the Fear of God neceffary to Salvation, Acts. xiii. 26. XXII. The Duties and Rewards of the Chriftian Life, Pfalm xv. 1, 2. XXIII. The Holy Communion a Memorial of Chrift's Death, 1 Cor. xi. 23. XXIV. The Kingdom of God bes gun in this World, Luke xvii. 20, 21. XXV. The Sin of the Church of Rome in fhutting up the Scriptures, (preached on the 5th of November.) Pfalm. cvii. 1, 2. XXVI. The Service required of Chriftians, John iv. 23, 24. XXVII. The Leper cleanfed, Matt. viii. 1, 2. XXVIII. Confiderations on the Hiftory of Jofeph, Gen. xxxix. 9. XXIX. The Neceffity and Benefits of Trials and Afflictions, James i. 12. XXX. Prefent Sufferings not to be compared with future Glory, Rom. viii. 18. XXXI. The Bleffing and Reward of keeping the Commandments, Rev. xxii. 14.

Of Mr. Wells's orthodoxy, no less than of his manner of writing, the following paflage (from Vol. II. Disc. I. p. 46.) affords a fair fpecimen.:

It is a real difficulty, and feems unaccountable, that faith in Chrift himself fhould be fo peculiarly required, if he is fuppofed to be only the deliverer of a moral doctrine, and no more than a messengers though of the highest falvation, from God: but, if he be himself, by his own effectual virtue and grace, the author of this falvation, and

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the only author of it, (which is the doctrine of Scripture) it is in the nature of things juft, that, when this is revealed to us, we fhould truft (in) or depend upon him, as our only Saviour and deliverer. It is as reasonable to require fuch faith in this falvation, as it was, when he healed the lame and blind, to require that they should befeech him, that they should know that they were helpless, and that he was able to relieve them; that, if men have no righteoufnefs or power of their own, they fhould know their want, and receive his affiftance with that acknowledgement, that is effential to any virtue, in a creature who can have nothing that he does not receive from God: or, if Chrift be this mediator between God and man, and the conveyer of all his grace and goodness to us; (which is the point of revelation from Chrift) fuch faith as this is not (only) an affent of our understanding, or believing in that fense any doctrine of the gospel, which we might won der if of itself it could recommend us to God; but an acknowledgement of, and dependence upon, Chrift, to which the belief and knowledge of his golpel is the natural means. And this is not fo eafy a thing, but requires the renouncing of all our evil paffions and defires, and of that which is moft intimate to us, and the laft felf-pofLeffion that is parted with ;—the truft and confidence in ourselves, This is the partition that ftands between us men and God; and, if it be difficult to give this up, it must be done for our own fakes, if it be in the nature of things, as well as required in the gofpel, the neceffary difpofition to receive falvation by him."

On the happiness of a future ftate many affecting paffages might be extracted, We felect the following as an instance. (Vol. I. Difc. xxiv. P. 370.)

"We are allowed, and it is natural to us, to conceive, that a great part of the happiness of another life will arife from the company;the fociety of juft and good men made perfect; i. e. freed from those imperfections and infirmities, to which even the good are fubject in this life. We fhall fee the image of God, the reflection of his goodnefs, in them; and, as they will be our equals and companions, we may conceive what pleasure and happiness must neceffarily arife from fuch a fociety. We shall fee and live with the best of men, that have been in every age of the world; and among thefe we shall see our wn friends; or thofe, whofe goodness we have seen in this life. Now this is true happiness, as we may cafily conceive; and we can only add to this, that ourfelves will be free from imperfections and infirmities; not only from the weaknesses of the mind, or disorders of the affections, but from all other weakneffes, fuch as arife now in this life from thefe bodies, to which we are fubject. Our bodies themselves will then be perfect; for they will be changed, as the Scripture has taught us plainly and exprefsly; they will be freed from ficknefs, from difeafe and pain; they will be fit inftruments of our mind, and helps to our happinefs, and not clogs and incumbrances, as they are often, and, in fome measure, always in the condition of this life."

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Though there is not a fingle quotation, or reference to any authority, throughout the two volumes, except from the facred Scriptures, we think that we fometimes trace the unaffected fimplicity and exalted piety of Thomas à Kempis,whose celebrated book, of the Imitation of Jefus Chrift, appears to us, to have been familiar to the pious author of thefe Difcourfes. Of this remark the following paffage (from Vol. II. Difc. x. p. 171.) affords an example:

"Our Saviour fhewed the most perfect human goodness by all the means that were in his power; which is an example for us to imitate, as far as we are able. The condition of fome may be fuch, that there is little in our power, in which we can do good to any. We may be poor and deftitute of every worldly means. Even then, in the pooreft and meaneft condition, there is a duty which belongs to that condition; and, which if we do, we not only do our duty, but we even do good. He, that lives fuitably to that condition, in which God has been pleafed to place him, by his example does good; by doing all that is required of him. He, that has no power to do any fervice to any one, can wish well to all, He, that cannot do good to thofe that are in want, may pray for all. He may pray for the trueft good of every one; that the name of God may be honoured; that his king dom of righteousness and goodness may come; that his will may be done in earth as it is in heaven, He may pray for God's mercy and blefling upon all whom he knows; for his blefling upon all his friends, and on the people and church to which he belongs. We may all do this in the foweft ftation as well as in the higheft. But, when the good things of this world are more liberally afforded us than they are to others, then we are bound to diftribute them according to our ability. We ought to be faithful ftewards to the good and gracious Mater whom we serve. Our God is juft as well as merciful; and he will certainly demand an account of the talents with which he has entrufted us."

Having already allotted fo large a portion of our Review for our remarks on thefe Difcourfes, we muft, with reluctance, confine ourselves to one extract more, on the value and im portance of religion in this life. (Vol. I. Difc. xiii. P. 212.).

"Since profperity, health, and worldly joy and fupport, cannot laft always; fince, at leaft, fickpefs, infirmity, and death will come; fince human life, generally fpeaking, is fubject to so many misfortunes, and exposed to so many evils, which we cannot, by any forefight or power, prevent; and wanting fo many comforts and bleffings, which it is not in our power to procure; what remedy or fupport can there be for men but in religion; in our love of, fubmiffion to, and depen dence upon, God Man is made to know more miferies than other creatures; to feel them more, and to look forward, and to feel the anguish of them even before they come, With all this he afpires (after)


and languishes for happinefs: he dreads death' more, and he forefees another life beyond. What is there that can answer to this conditions to the nature of mankind, but religion only? God has made us fubject to these miseries, and to thefe greater concerns than those of other creat tures. In this he is juft and good; for he has given us the knowledge of himself and the power of religion, which provides for all. If we neglect this, the natural remedy of all our ill, it is no wonder if wer become, as is often feen, more miferable than the creatures below They have no vice or diforder; they feel lefs prefent ill, and perish, without fear or concern. He, who has a lively and habitual fenfe of religion, has in that the remedy, against all vice and diforder, all mis fery, dejection, and defpair. It follows us at all times, and fuits itfelf to all conditions: it gives ftrength to the weak, and moderation to the strong it is the guide of our youth, and the fupport and comfort of our old age; and, when it has led and preferved us through this life, it gives us hope, and, with this, patience and refignation in death.'


w parent The few letters, fubjoined to the Difcourfes in the fecond volume, (fourteen in number) are a fpecimen of a literary cor refpondence between Mr. Wells and the brothers of his pupil The fubjects difcuffed in them are chiefly claffical, philofophi cal, or moral. The limits, that we must preferibe to ourselves, prevent us from entering into any examination of their merit. as compofitions. We felect the fourteenth, which was written to his pupil; who, from the tenour of it, appears to have been, at that time, an officer in the army or navy, and, probably, employed on some dangerous expedition.


Remenham, July zoth.

"I was in hopes to have had the favour of hearing from you, and defire it ftill, when you return again, or at any time of leifure and a good opportunity. I pray God to direct and preferve you. Keep your men as far as poffible, and as far as depends upon you, from all outrage and immorality. You know we are equally in God's hands; equally objects of his power and goodnefs, whether we live or die; and it is right itself to fubmit ourfelves to him, whatever is the confequence. With thefe principles confider them, and do all your duty; your prefcribed and known duty; for it is he who requires it. It will be very feldom, I fuppofe, that it can be neceffary, in any fenfe, to do more. I would not defire, as your friend, to hear that you attempt any unneceffary things. I am, dear Sir,

"Your most affectionate, and faithful humble fervant,


We cannot difmifs this article, without oblerving, that nefe volumes are accurately and neatly printed, and that the Discourfes are judicioufly felected, and, in general, well arranged. The firft volume, following the peculiar computation of the

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Church, in the commencement of her year and annual course of her services, begins with the Holy Seafon of Advent; for each of the four Sundays of which an appropriate Difcourfe is furnished from thefe the reader is led to the Nativity, and to the other Great Festivals, in the order in which they are folemnized by the Church of England. Immediately before the sermon on the Rite of Confirmation we expected to find one on the Sacrament of Baptifm; but, not meeting with any difcourfe on that subject in either of the volumes, we are to conclude, that Mr. WELLS left no thoughts on that important point, the Baptifm of Infants; which is fo peculiarly neceffary to be infifted on in these times; and which we most earneftly recommend to the particular attention of the parochial Clergy. The fermon on the Holy Communion, in the fecond volume, would. more properly have followed that on Confirmation. But this. is a circumftance of little moment.

Though we have, in general, fpoken, in terms of approbation, of these Difcourfes, we might felect feveral from among the number, as poffeffing greater merit than the reft. Of this kind, in our opinion, are the 8th, 17th, 18th, and 21ft, in the first volume; and the Difcourfes on our Lord's Sermon on the Mount, together with the 1ft, 10th, 11th, 25th, 29th, and 30th, in the fecond,

Sufpiria Oceani: A Monody on the Death of Richard Earl Howe, K. G. Admiral of the Fleet, and General of his Majefty's Marine Forces. By Dr. Trotter. 4to. Pr. 24. 2s. Hatchard, London. 1800.


HE many masterly exertions of nautical skill, and moft gallant atchievements, of the naval hero, whofe actions are here celebrated, and whofe lofs is deplored, are moft favourable fubjects for the difplay of poetical talents. Dr. Trotter has treated them with ability, and, without defcending to adulation, has done ample juftice to the noble object of his pane-. gyric. The verfes are harmonious, many of them beautiful, and the whole of them marked by no ordinary portion of the vis poetica. We fhall exhibit a specimen or two, that our readers may be enabled to decide how far the judgment which we have pronounced is well-founded,

"But, fee, where drooping by the lonely ftrand,
No common woe arrefts yon gallant band;
By hardships worn, and rough with many a fear,
Their tears find furrows from the wounds of war;


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