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. In the second volume are comprised 31 Discourses' on the following subjects; viz. I. Faith in Christ as the Author and Giver of Salvation, Rom. iii. 20, 21, 22. II. Christian Blessedness, Matt. v. 1, 2. III. The Hungry Soul filled, Matt. v. 6. IV. The same subject 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 possible together, Matt. vi. 24. VIII. Direction and Encouragement to Prayer, Matt. vii. 7, 8, 9, 10, 11. IX. Duties of Parents and Masters, Gen. xviii. 19. X. Mercy preferred to Sacrifice, Matt. xii. 7: XI. Example of Chrift, Matt. xi.29. XI. Christ's Answer to the Disciples of John, Luke vii., 22. XII. The Excellency of the Knowledge of Christ, Phil. ii. 8, 9, 10. XIV. The Son of Man's Death a Ransom for many, Mark X: 45.: XV. The Power of the Gospel on true Chriftians, Ads. xxvi. 17, 18. XVI. The Testimony of the Apostles to the Truth of the Gospel, Luke xxiv. 45, 46, 47, 48. XVII. The Sin and Danger of Immorality and Unbelief, 2 Theft i. 8. XVIII. "The fame subject 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 necessary to Salvation, Acts. xiji. 26. XXII. The Duties and Rewards of the Christian Life, Pfalm xv. I, 2. XXIII. The Holy Communion a Memorial of Christ's Death, 1 Cor. xi. 23. XXIV. The Kingdom of God bea 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.) Plalm. cvii. 1, 2. XXVI. The Service required of Christians, John iv. 23, 24. XXVI. The Leper cleansed, Matt. viii. 1, 2. XXVIII. Confiderations on the History of Jofeph, Gen. xxxix. 9. XXIX. The Neceflity and Benefits of Trials and Afflictions, James i. 12. XXX. Pretent 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 passage from. Vol. 11. Disc. I. P. 46.) affords a fair specimen:
1 vä It is a real difficulty, and seems unaccountable, that faith in Chrift himself should be fo peculiarly required, if he is fuppofed to be only the deliverer of a moral do&trine, and no more
suppofed to be
å though of the highest salvation, from God: but, if he be himself, by his own effcctual virtue and grace, the author of this salvation, and
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the only author of it, (which is the doctrine of Scripture) it is in the nature of things just, that, when this is revealed to us, we thould truft (in) or depend upon him, as our only Saviour and deliverer. It is as reasonable to require such faith in this salvation, as it was, when he healed the lame and blind, to require that they mould beseech him, that they should know that they were helpless, and that he was able to relieve them; that, if men have no righteousness or power of their own, they should know their want, and receive his affiftance with that acknowledgement, that is effential to any virtue, in a creature whò can have nothing that he does not receive from God : or, if Christ 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 Christ) such faith as this is not (only) an affent of our understanding, or believing in that sense 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 know. ledge of his gospel is the natural means. And this is not so easy a thing, but requires the renouncing of all our evil passions and defires, and of that which is most intimate to us, and the last self-por. Lesfion that is parted with;ấthe trust and confidence in ourselves, This is the partition that stands 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 gospel, the necessary disposition to receive falvation by him."
On the happiness of a future state many affecting passages might be extracted, We select the following as an instance, (Vol. I. Disc. 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 arise from the company ;ibe fociety of just and good men made perfect ; i. e. freed from those imperfections and infirmities, to which even the good are fubject in this life. We shall see the image of God, the reflection of his good ness, in them; and, as they will be our equals and companions, we may conceive what pleasure and happiness must necessarily arise from such a society. We thall see and live with the best of men, that have been in every age of the world; and among these we shall feeau'r own friends; or those, whose goodness we have seen in this life. Now this is true happiness, as we may caGly.conceive; and we can only add to this, that ourselves will be free from imperfections and infirmities; not only from the weaknesses of the mind, or disorders of the affections, but from all other weaknesses, such as arise now in this life from these bodies, to which we are subject. Our bodies themselves will then be perfect for they will be changed, as the Scripture has taught us plainly and expressly; they will be freed from fickness, from disease and pain ; they will be fit inftruments of ous mind, and helps to our happiness, and not clogs and incumbrances, as they are often, and, in some measure, always in the condition of this life."
Thougy Though there is not a single quotation, or reference to any authority, throughout the two volumes, except from the facred Scriptures, we think that we sometimes trace the unaffected fimplicity and exalted piety of Thomas à Kempis, whose celebrated book, of the Imitation of Jesus Christ, appears to us, to have been familiar to the pious author of these Discourses. Of this rea mark the following paffage (from Vol. II. Disc. X. P. 171.) affords an example:
“ Our Saviour shewed 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 some may be such, that there is little in our power, in which we can do good to any.
be poor and deftitute of every worldly means. Even then, in the poorest and meanest condition, there is a duty which belongs to that condi.. tion; and, which if we do, we not only do our duty, but we even do good. He, that lives suitably to that condition, in which God ha3 been pleased to place him, by his example does good; by doing all that is required of him. He, that has no power to do any
service to any one, can wish well to all, He, that cannot do good to those that are in want, may pray for all. He inay pray for the troeft good of every one ; that the name of God may be honoured; that his kingdom 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 blelling upon all whom he knows; for his blelling upon all his friends, and on the people and church to which he belongs. We may this in the fowest station as well as in the highest. But, when the goud 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 stewards to the good and gracious Mafter 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 entrusted us."
Having already allotted so large a portion of our Review for our remarks on these Discourses, we must, with reluctance, confine ourselves to one extract more, on the value and inkportance of religion in this life. (Vol. I. Disc, xiii. P. 212.)
“Since prosperity, health, and worldly joy and support, cannot laft always; fince, at least, sickness, infirmity, and death will come ; since human life, generally speaking, is subject to so many misfortunes, and exposed to so many evils, which we cannot, by any foresight or power, prevent; and wanting so many comforys and blessings, which it is not in our power to procure; what remedy or support can there be for men but in religion; in our love of, submision in, and depen. dence upon, God Man is made to know more miseries than other creatures; to feel them more, and to look forward, and to feel the anguifh of them even before they come, With all this he aspires (after)
and languishes for happiness ? he dreads death more, and he foreres another life beyond. What is there that can answer to this conditioning to the nature of mankind, but religion only? God has made us fabject to these miferies, and to these greater concerns than thofe of other creast Cures. In this he is juft and goods 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 wondergoito wer become, as is often seen, more miserable than the creatures below us They have no vice or disorder; they feel less present ill, and perish, without fear, or concern. He, who has a lively and habitual sense of religion, has in that the remedy, against all vice and disorder, all mic sery, dejection, and despair: It follows us at all times, and suits itfel to all conditions : it gives strength to the weak, and moderation to the trong : it is the guide of our youth, and the fupport and comfort of our old age; and, when it has led and preserved us through this life, it gives us hope, and, with this, patience and 'refignation in death."
The few letters, suljoined to the Discourses in the second, volume, (fourteen in number) are a specimen of a literary cora respondence between Mr. Wersa
of his pupila cal, or moral. The limits, that we must preferibe to ourlelves,
its an are chiefly classical, P prevent us from entering into any examination of their merit
' as compositions. We select 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. "S DEAR SİR,
Remenhan, July 20th I was in hopes to have had the favour of hearing from you, and desire it still, when you return again, or at any time of leiture and a good opportunity. I pray God to direct and preserve you. Kep your men as far as possible, and as far as depends upon you, from all outrage and iinmorality: You know we are equally in God's
, hands ; equally objects of his power and goodness, whether we live or die; and it is right itself to submit ourselves to him, whatever is the consequence. With these principles consider them, and do all your duty; your prescribed and known duty; for it is he who requires it. It will be very seldom, I suppose, thit it can be necessary, in any senfe, to do more. I would not desire, as your friend, to hear that you attempt any unnecessary things. I'am, dear Sir,... " Your most affectionace, and faithfiri humble fervant;
« CHRISTOPHER WELLS." We cannot dismiss this article, without oviérving, that these volumes are accurately and neatly printed; and that the Dircourses are judiciously selected, and, in general, well arranged, The first volume, following the peculiar computation of the
Church, in the commencement of her year and annual course of her services, begins with the Holy Season of Advent; for each of the tour Sundays of which an appropriate Discourse is furnished : from these the reader is led to the Nativity, and to the other Great Festivals, in the order in which they are solemnized by the Church of England. Immediately before the fermon on the Rite of Confirmation we expected to find one on the Sacrament of Baptism; but, not meeting with any discourse on that subject in either of the volumes, we are to conclude, that Mr. Wells left no thoughts on that important point, the Baptism of Infants ; which is so peculiarly necessary to be infifted on in these times; and which we moft earneftly recommend to the particular attention of the parochial Clergy. The sermon on the Holy Communion, in the second volume, would more properly have followed that on Confirmation. But this is a circumstance of little moment.
Though we have, in general, spoken, in terms of approbation, of these Discourses, we might select several from among the number, as poffeffing greater merit than the reft. Of this kind, in our opinion, are the 8th, 17th, 18th, and Lift, in the first volume, and the Discourses on our Lord's Sermon on the Mount, together with the ift, roth, 11th, 25th, 2gth, and zoth, in the second,
Suspiria Oceani : A Manedy on the Death of Richard Egri
Howe, K. G. Admiral of the Fleet, and General of his Ma
jesty's Marine Forces. "By Dr. Trotter. 4to. Pp. 24.
25. Hatchard, London, 1800. THE
HE many masterly exertions of nautical skill, and most
gallant atchievements, of the naval hero, whose actions are here celebrated, and whose loss is deplored, are most favourable subjects for the display of poetical talents. Dr. Trotter has treated them with ability, and, without descending to adu. lation, has done ample justice to the noble object of his pane«. gyric. The verses are harmonious, many of them beautiful, and the whole of them marked by no ordinary portion of the vis poetica. We shall 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, see, where drooping by the lonely ftrand,