see there was not one equal to himself. Observe also, that Adam having dominion over the lower creatures, had the privilege of giving names to them. Ver. 21 to the end, "Observe, that the woman was not formed like the man immediately from the earth, but Adam was convinced she was of the same nature with himself, as she was taken from his side. Though there is no mention made of God's breathing into her the breath of life, we may be sure he did so, for it appears, from her words and actions afterwards, that she had, like Adam, a spiritual nature, Without a soul she would not have been a helpmate, or fit companion, for Adam. Observe, what Adam said, ver. 24, which he must have spoken in consequence of what God had revealed to him, for he declared the marriage law, which is alluded to by our Saviour, Matt. chap. xix. ver. 4, 5, as having been made at the creation by the Creator. As the woman was made a partaker of the blessings of Paradise, she was of course subject to the law of God, and liable to the penalty of death if she broke it.". (To be continued.). Reflections on Duelling, by RowLAND INGRAM, B. D. Master of Giggleswich School, and late Fellow of Sidney College, Cambridge. pp. 104. THO HOUGH the subject of duelling has often been ably discussed by theological and moral writers, we do not think that the discussion has ever excited that degree of attention to it in the public mind, which its importance so evidently deserves, We are happy, therefore, in seeing so respectable an attempt to excite that attention as the one now before us, It seems to us, that what is principally wanted on the subject of duelling, is so to change the public sentiment respecting it, as that no honour should be attached to the mere act of sending a challenge, and no disgrace to the mere act of refusing one. This, we fear, is now very much the case; and we likewise fear, that, while it continues to be so, the temptation to the practice of duelling will continue so forcible, as not easily to be resisted by men who are of ordinary capacities and attainments, and whose chief aim is to be well received in the world. So long, however, as the tempta tion retains its present force, individuals. ought to be assisted in their endeavours to overcome it, and urged to the performance of their duty respecting it, by all the considerations which religion, or morality, or prudence can suggest, Principally Principally in pursuance of this desirable end, though not exclusively confined to it, the design of these sensible, candid, and eloquent "Reflections," as the author of them tells us, is," not to inform the retired student, but to catch and rouse the attention of a variously occupied, but enlightened public, by an appeal to what is held most sacred amongst Britons, amongst Christians, and amongst men: to the wise and equitable decisions of our laws, to the distinct precepts of our religion, and to the more generally acknowledged and only stable principles of moral conduct." We wish to recommend the perusal of these Reflections to all our readers, and our wish, we trust, will be promoted by giving a specimen or two of the author's manner. "One of the two engaged combatants, let us suppose, distinguished, upon ample proof of his talents and characteristic virtues, by the unbounded, we will say the exclusive cónfidence of his king and country, in some unparalleled crisis of alarm and peril: the other, the sole support and stay of a numerous group of relatives, encouraged by his rising fortunes to form to themselves the cheering prospect of future respectability, comfortable independence, and extensive service; yet who must inevitably sink within the contracted sphere of obscurity and indigence, on the event of his premature extinction. Here is no room for the idle pretence of conscious insignificance. With what profane ceremony, then, of idolatrous desecration; shall the allegiance, I say not of the subject to his earthly prince, but of the creature to his God, be withdrawn? With what unholy chant shall every public and every private hope be suspended upon the flimsiest thread, in obedience to the whim of man; a being, with whom, at the next instant, every connecting tie may be for ever dissolved, in contempt of the Lord of nature, from the reach of whose extended arm there lies no escape? The mediators of the Sabine peace, in the early days of Rome, will occur to the recollection of my readers. Barbarians listened, and sheathed their swords. But civilization, as it certainly multiplies, might also be expected, from its grateful refinements and improved intelligence, more forcibly to endear and ratify the intertwining connections of social life. No! the effusion of blood between our civilized combatants is indeed superfluous. Mark the firmness of their tread, the steadiness of their deportment, the fixed composure of their looks. Already, before they enter the appointed field, they have atchieved the completest triumph of their prowess, in stifling every sense, at least every operative sense, of the claims, expectations, and affections, which respectively center in their persons; claims, expectations, affections, to which no man of real honour can be deliberately false; false; for the sake of which the man of honour. will never submit to regard life as a worthless thing; in the fulfilment of which alone, supported by just reflection, by the convictions of con science, and the humble hope of heavenly approbation, he is, prepared to lay it down." P. 63. Most sincerely do we wish, that the much-lamented General Hamilton, when deliberating on the conduct he ought to pursue on receiving a challenge, had possessed the opportunity of perusing the following passage. We are really of opinion, that the perusal of it, considering the previously well-disposed state of his mind, would have greatly contributed to his avoiding the erroneous and fatal conclusion at which he unfortunately arrived. We' will take the liberty of introducing it with a motto, which we think appropriate. -Fame will call thee base Or cowardly, if well thy life be order'd." POTTER'S SCHY. Seven Chiefs against Thebes. "In point of moral effect, what is it that the duellist hazards? It is nothing short of a complete and everlasting cessation of every duty, against the bare contingence of a partial obstruction. I expect of him, who declines a duel, that he does It from a settled persuasion of propriety, from the absence, not the influence, of base timidity; and that he is prepared to put his firmness and inflexibility to the most undubitable proof, by adhering, with the utmost pertinacity, not of reputed but of real heroism, to the dictates of his best discretion. Pursuing his course with a mind thus disciplined upon maxims, not hastily embraced for the eluding of a pending trial, but attested in the whole tenor of previous conduct, no man can have less occasion for discomposure or uneasiness, when he looks forward to the' verdict of public opinion. Censure from those, with whose opinion he will do himself the justice to think that he is most concerned, he can have no cause to apprehend. What those, who arrogantly style themselves the world, may dare to say, is, at the worst, uncertain; yet, admit the utmost effect; allow the widest scope to their consequence and power, even though they force him to relinquish some given line of honourable employment, they cannot prohibit him from performing numberless remaining duties of high importance, both in the eye of God and man. Must then every purpose of life be abandoned, because one channel of utility is, or may be, obstructed? Though one entire profession be barred against him, are there not many other posts, both in publie and in private life, at which the man of worth may take his stand with confidence, and command the full tribute of due respect from the world at large a tribute, which may be, for a while, withdrawn, but, when deserved, is seldom ultimately lost? Even were it so, the circumstance can be no otherwise considered by him, than as one amongst the various trials, by which Providence may judge proper to testify the obedience of his creatures; and it is not for them to prescribe upon what terms of probation they will deign to live. If neither the accidents of fortune, nor the tongues of men are placed under his control, or regulated in truth and equity, let him not seek a retribution, the expectancy of which, uncertain as it is, may lead him far astray from better things; but, whilst rectitude, and the rewards of rectitude, are his objects, let him look for his recompence, where alone it is with confidence expected; for it is the voice of nature, as well as the declaration of Scripture, that this is not his continuing city.", P. 71. A Sermon, preached in Lambeth Chapel, on Sunday the 27th of March, 1803, at the Consecration of the Hon. and Right Reverend George Pelham, D.D. Lord Bishop of Bristol. By the Rev. JOHN GARNETT, M.A. Chaplain in Ordinary to His Majesty, and Prebendary of Winchester. Robson, 4to. Pp. 20. THIS HIS is a mild, temperate discourse, which reflects' much credit upon its author. Its subject is interesting, for it is a defence of the Established Church. "It may", he observes, "be objected, perhaps, that some risk is incurred, lest the influence of powerful connections should sometimes place in stations of eminence, those whom a deficiency in moral character or intellectual attainments renders unworthy of such a situation.” To this Mr. Garnett replies, Surely we may be allowed to suppose that the high honors of the church are conferred with, at least, the same prudent regard to character and talents, which directs the appointment to secular offices of trust and importance. And to the credit of our times, it may with truth be asserted, that the education of youth of all conditions, especially those of the highest rank, is at present regarded with a degree of anxiety and solicitude equal to its importance. And that, besides the general improve- · ment, with respect to discipline and emulation in our seminaries of public instruction, an increased regard is now paid to studies more peculiarly adapted to those who are designed for the ser vice of the church. Would it not therefore be uncharitable to. conclude, that a number of persons taken from the different sta tions of society, and all of them receiving the advantages of a liberal education, regulated and conducted with a view to their profession, should, be more defective in honour and integrity than the rest of the world, who have had equal advantages of intellectual improvement, and that by some strange perverseness of depravity, they should be more liable to desert the duties of their station, merely because they have solemnly engaged to fulfil them? "If, to these considerations, the friends of a more economical system would add the estimate of what would be the share of each individual, were the whole of the ecclesiastical revenue divided equally amongst all who have claims upon it, the reproach of a sufficient recompence not being made to the community for the emolument received, must appear as unfounded as it is ill suited to the liberality of an enlightened and opulent nation, which confers such ample rewards of affluence and honor, upon those who attain eminence in any other profession," ૐ From this quotation our readers will, doubtless, form à very favourable opinion of the author, who, if we can judge from his Sermon, is deservedly raised to the dignity and pre-eminence he enjoys. The House of Mourning and the House of Feasting: A Sermon, preached before the Hinxton Friendly Society, in the Parish Church of Hinxton, Cambridgeshire, on Sunday, September the 30th, 1804. Being the Anniver sary. By the Rev. JAMES PLUMPTRE, A. M. Fellow of Clare-Hall, and Sequestrator of Hinrton.-Rivingtons. 8vo. Pp. 16. THE HE following note is prefixed to the Sermon: "The yearly feast of the Society is on the Monday after Michaelmas day. But the members meet at the Society's Room on the Sunday before, to walk in procession to church, and hear a sermon; by which means, as they do not meet till one o'clock on the Monday, half a day is saved, and the meeting at church is better attended, and more impressive both to the members of the Society, and to the parish at large." Mr. Plumptre opens his discourse in an unusual, but in a striking manner. His object, throughout his Sermon, is; to persuade his hearers to be cheerful, yet sober; to be merry, yet prudent. It is, perhaps, the only objec |