tention. In answer to the queftion " Is copper at all used in medicine," (we should have obferved the book is written by way of queftion and anfwer) the author fays, "No; all its preparations are of a very poisonous nature.” Now, the laft edition of the London Pharmacopoeia contains two preparations of this metal, viz. cupri fulphas, and cuprum ammoniatum, which are given internally by many practitioners in epilepfy, and fome other complaints. At p. 70 we obferved an error of a different defcription : " if fand and water are agitated together never fo violently, they do not at all unite." MORALITY. ART. 24. An Essay on Morality, and on the Establishment of the Moral Principle. 12mo. 86 pp. Cadell and Co. 1810. How it is poffible for an Author to imagine that he is doing. any good to himself or the world, by writing and publishing fuch a book as this, we cannot in the leaft conceive. The principle of morality, according to this teacher of it, is human welfare; and he feems to think that all that is neceffary to make men moral is to lay down this, or, as he calls it, to demonftrate it, and then all men will be moral. But, alas, this has been laid down again and again, without effect. Paley's fundamental prin ciple of morality (of which perhaps he never heard) is expediency, which is furely as comprehenfive as his human welfare; then he arranges the fubjects of morality under fix heads: "Life or livelihood, health, happiness,-reputation,-government or law, and religion," p. 38. His precepts under these heads are, if we may use fo barbarous an expreffion, mere twaddle. Thus under the firft head he fays that, "Man, to fupport and maintain life, is to work and labour, and apply his mind and body to obtain thofe things that will fupport and maintain him; thefe are food, raiment or clothing, and habitation or dwelling. He is to do this in the best way he can, and by honest means; and he is not to kill nor rob others that he may take their estate and property; neither is he to take the property of another by stealth, craft, or fraud; nor is he to in jure the property of another that he may ferve himself; nor is he to do wrong to another; nor any other unjuft act, to ferve himfelf and gain his livelihood. He fhould be induftrious and not idle. He fhould be attentive and not negligent. He fhould do every thing that would promote, and that would be ferviceable to the fupport and maintenance of life, and he should avoid every thing that would endanger or deftroy life." P. 38. What a fet of truifms! Can any reader in the world be made more more moral by peruling them? Yet this is one entire head of this author's morality, which is no further difcuffed. Religion feems to him to confift only in a man's raising in himself the ideas of God and eternity, for his welfare. All modifications of religious opinions appear to him totally infignificant. If it was a miferable wafte of time to write fuch a book, it is fo, in fome degree, to write an account of it, and therefore we fay no more; but leave it to that oblivion which gaped for it, when it issued from the press. MEDICINE. ART. 25. Some Obfervations upon Difeafes, chiefly as they occur in Sicily. By William Irvine, M. D. F. R. S. Ed. of the Royal College of Phyficians of London; and Phyfician to his Majefty's Forces. 8vo. 120 pp. 55. Murray. 1810. The difeafes treated of in this interefting publication are principally fevers, dyfentery, phthifis, hepatitis, rheumatism. The defcription of their symptoms, and the method of practice purfued, mark the accurate obferver, and rational practitioner. We regret to ftate that death has fnatched him from his well-merited reward, for he could not have continued in the career of practice which he had fo aufpiciously entered, without foon attaining dif tinguished eminence in his profeffion, which will even yet derive benefit from his fhort-lived but glorious exertions. DIVINITY. ART. 26. Ahort Diffuafive from a Common Sin, enfily avoided; with a prefatory Addrefs to the Clergy of the Church of England. 12mo. 12 pp. Rivingtons. 1808. A fhort Diffuafive from the Common Sin of Swearing, a fin which ought certainly to be checked as much as poffible by every man who has any fenfe of duty towards his great Creator, and more especially by him, who is particularly employed in God's fervice. The author's intentions therefore appear to be good; but we are forry to obferve that he accufes his reverend brethren themfelves of violating the divine precept," Thou shalt not take the name of the Lord thy God in vain ;" an accufation not founded on fufficient grounds, as fuch a deviation is in truth very rarely to be met with; and a tract intended for circulation among the loweft claffes of fociety, as a diffuafive from this fin, is not the proper vehicle for conveying reproof to another clafs, who are not likely to be, and are indeed very rarely contaminated by it. ART. ART. 27. Chriftian Righteousness: a Sermon, preached in Trinity College Chapel, on Sunday, March 24, 1811. By the Rev. T. Young, A. M. Fellow of Trinity College, Cambridge. 8vo, 25 PP. Is. Deighton, Cambridge; Cadell and Davies, Lon don; Parker, Oxford. 1811. A foundly argumentative and very inftructive difcourfe: fhow ing, I. that the righteousness of the Scribes and Pharifees," here intended, is not what they practifed; on which point there can be no doubt; but, what they taught. The conclufion is, "That although Chriftians are not under the law, but under grace, yet fo far are they from being released from the obligation of the moral law, as a rule of duty, that it is bound upon them by ftill ftronger ties, and greater and more perfect righteoufnefs required of Chriftians by the Gospel, than of Jews by the law." P. 7. II. The preacher confirms and illuftrates "from other parts of the Chriftian Scriptures, this much-neglected, and fomewhat difparaged truth, that Chriftians are to be a holy nation, a peculiar people, diftinguished from all other people by the holinefs and purity of their lives and converfation." P.8. III. An objection is anfwered; that "this is a very formidable reprefentation of that which is called the Covenant of Grace; if there be fo much of difficulty, and fo much of danger, in the profeffion and state of a Chriftian." P. 13. Another objection is then anfwered: "But if these things be fo, if a greater degree of righteousness be required in the Chriftian than in the Jew; and fo required as to be made a condition of our entering into the kingdom of heaven; how then is the cafe of the Chriftian under the Gofpel better than that of the Jew under the law." P. 16. The conclufion of this difcourfe (and indeed every part of it) may be recommended to the attention of our countrymen, in thefe days; when fo many men are wandering about, decrying the importance of the practice of chriftian duties: "No one furely will fuppofe, that, in thus prefling the neceflity of good works, we are leading men to place their hopes of falvation on their own righteoufnefs. We have heard much of felf-righteous Chriftians; but for our own parts we have met with no one that thought to merit heaven by his own righteoufnefs; and we hope that very few are to be found, fo utterly ignorant of chriftianity, and of themfelves. Not all the merits of all the fons of men are able to taife one brother to heaven. That all we have to hope for is merry, all we have to cry for is mercy, we feel and profefs. Yet are we anxious for this above all things, to cleanse ourselves from all filthiness of the flesh and fpirit, perfecting høliness in the fear of God, left after calling Chrift our Lord in this world, we should in that day be rejected by him, with that terrible but • 7 T. CRIT. VOL, XXXVIII. DEC. 1811. juft juft fentence, work iniquity.' I never knew you; depart from me, ye that "Both Jew and Chriftian are required to work: yet works are not in the fame fort a condition of the new covenant as of the old. The Jew was to work, that he might merit the rewards of the law the Chriftian is to work, not that he may merit, (Chrift alone has merited) the rewards of heaven; but that he may by his obedience approve himself a fit object of the riches of God's mercy, and obtain those rewards which Chrift has merited for him. That the Jew might merit, the law would accept of no lefs than perfect, abfolute, and uninterrupted obedience; and therefore by the law, without reference to the Saviour who was to come, juftification was impoffible. Upon the Christian, as foon as he embraces the faith of Chrift, juftification is bestowed as a free gift; and his fincere, though imperfect, obedience for the future is through the mercy of God accepted, and for the merits of Chrift will be everlaftingly rewarded, with a happiness infinitely furpaffing the defert of his labour, yet ftill in measure proportioned to the degree in which he has abounded in the work of the Lord." P. 19. In another edition of this Sermon, which we hope will be called for, we wish to fee the words "enter into, the kingdom of heaven," more diftinctly explained; for the ufe of readers in general. ART. 28. : Our's. Chrift's Refurrection, the Caufe and the Pattern of A Sermon, preached in Trinity College Chapel, April 14, 1811, being Eafter-Day: by the Rev. T. Young, A. M. Fellow of Trinity College, Cambridge. 8vo. 25 pp. is. Deighton, Cambridge; Cadell and Davies, London; Parker, Oxford, 1811. The preacher shows ift, that "The refurrection of Chrift is the cause of our refurrection; because, by rifing from the dead, he obtained the right and the power to raise the dead." P. 7. 2dly, "How the refurrection of Chrift is the pattern of our refurrection." P. 10. An important diftinction is made, under this head. "Chrift's refurrection, as we have endeavoured to explain, is both the cause and the pattern of our's; but as it is the cause, and as it is the pattern, it is of very different extent. As the caufe, it extends to the refurrection of all, both good and bad, juft and unjust as the pattern, it extends to the refur rection of the just only. In confequence of Chrift's refurrection all fhall come forth from their graves, both they that have done good, and they that have done evil; but they only that have done good fhall come forth to the refurrection of life, and be con. formed to the fimilitude of Chrift's refurrection." P. 11. * Matt. vii. 23. We We concur with the preacher, in ftrongly recommending to attention the 15th chapter of the first Epiftle to the Corinthians; which is very remarkable: "Remarkable, not only as giving the most particular and circumftantial account of the refurrection of any that we meet with in the whole Bible, but for the occafion to which it is applied by our church. Whatever other leffon of the Scriptures may be heard with indifference, this will hardly fail to arreft the attention, connected as it is with fo many occafions of the tendereft concern, and affociated with ideas the most folemn and affecting. To fome of us, in all probability, the hearing of this chapter has conveyed no fmall confolation; and there can be no doubt but that for this very reafon it was felected by the Church, as peculiarly calculated to adminifter confolation, where confolation was moft wanted. There are glorious things revealed in it concerning the refurrection; things which, if fully believed, and felt as they ought to be, will difarm death of its terrors, and enable the Chriftian to meet it, not only with decent fortitude, as a heathen might do, but with that heavenly joy and bleffed ferenity which belongs only to the departure of a Chriftian. But then, whilft we perceive and acknowledge thofe glorious hopes, it is of great moment that we remember for whom they were intended, to what fort of perfons they apply. For it will appear, on examining the chapter of the text, that the refurrection of the dead there contemplated by St. Paul, is the refurrection of the just, and of the just only; it is that refur rection which our Saviour called the refurrection of life, in oppofition to the refurrection of damnation*; it is that refurrection after which St. Paul, in another place, reprefents himself afpiring with the most ardent affection, and moft earnest endeavours, "if by any means he might attain unto the refurrection of the dead +.” Now to the refurrection of the dead, taken in a general sense, he could not help attaining: if he had ftriven to be wicked, as much as he ftrove to be righteous, he would nevertheless have attained to it, against his will. But the refurrection at which he was aiming, as the prize of the high calling of God in Chrift Jefus, was the refurrection of the juft; and this is the refurrection which alone is defcribed in this chapter." P. 12. The conclufion of this difcourfe, from p. 16, is truly inftructive, and would be heard with great advantage, we truft, by any attentive congregation. ART. 29. * John v. 29. + Phil iii. 11. U u 2 Denham, |