the belief, that she was either as near to perfection as possible, or that no alterations were adviseable for the present; whereas, when every thing relating to the Church is suffered to remain the same, without even a deliberation about alterations, for a hundred years together, it will not easily be credited, that she is so ready to admit improvements, and to go on towards perfection, as she professes to be."

These are the methods propofed for contributing to the internal fafety of the Church; our author next calls the confideration of the minifter to fome others "with which the Convocation could not with propriety take a leading part." The first is a Review of the Act of Toleration, as far as regards the licensing of diffenting teachers: the next the enlarging the fize and encreafing the number of places of public worship, and "augmenting, reftoring, or fecuring the revenues of the Church." It is then recommended that the public offices of religion fhould be conftantly performed, not only with decorum and regularity, according to the directions of the rubrics, but alfo with propriety and effect. This certainly is an important confideration, and to render it effectual, it is propofed that a ritual profefforship or lectureship, be inftituted in each of our Universities. * "Another method, by which the dangers of the Church may be averted, is the care of its profeffed members, and efpecially of those who are in fituations of rank and influence, to fhew, by their conduct, that they confider its prefervation and profperity as a matter of impor

tance."

Here occafion is taken to recommend a ftricter obfervance of the Lord's Day, particularly among the higher ranks, a regular attendance on the fervice of the Church, and particularly the folemn ordinance of the Lord's Sup

per.

The last fubject, confidered in this valuable pamphlet is, "That of Patronage, or the principle on which Ecclesiaftical Preferments ought to be difpofed of."

"In its original design, this power or privilege was not a gift, which might be employed to the personal advantage of the individual, who possessed it, but a trust, which was committed to him for the benefit of the public. This design, therefore,

* See Orth. Churchm. Mag. for Nov. and Dec. 1806, and for March 1807.

ought ever to be kept in view, and as far as existing circumstances will allow, conscientiously acted upon. It might be too much to say, that family, friendly, or political considerations ought to have no weight in the disposal of ecclesiastical preferments; but it is certain, that they ought not to be disposed of from these considerations only, that is, without any regard to the qualifications of the persons, on whom they are bestowed. This is a strong, if not a conclusive argument against the practice, which too much prevails, of purchasing the power or privilege of bestowing ecclesiastical pre

ferments."

We might have multiplied our quotations with great pleafure to ourselves, as well as to that of our readers; but after all, the whole of this performance fhould be careully read by all friends to the establishment, as we trust it will by the excellent perfon to whom it is addressed.

Two Sermons preached in the Parish Churches of St. Philip and St. Martin, Birmingham, at the Request of the Governors of the Blue-Coat Charity School in that Town: On Sunday, April 26th, 1807. By the Rev. JOHN EYTON, A. M. Vicar of Wellington, Salop, 8vo. pp. 53.

2s. Hatchard.

HESE Sermons do credit to the author. They evince con

first is on the Sacrifices of Cain and Abel, from Hebrews xi. 4. "By faith Abel offered unto God a more excellent facrifice than Cain."

We were particularly pleased with the following obfervations on the fuperior excellence of Abel's facrifice, on account of its being offered at an earlier and confequently a more excellent season.

"When a favour is received with thankfulness, the acknowledgment of it will be prompt, and we all know that the earliest expressions of gratitude are the most gratifying to the mind of every benefactor. Thus, Abel brought of the firstlings of his

flock

flock,' an offering to the Lord. When the season of the year was come at which his ewes began to drop their young, he marked the earliest produce of his fold, with Holiness to the Lord' and no sooner had his lambs arrived at a proper state of maturity and perfection, than he hastened to bear away the bleating treasure to the altar of his God. How amiable was the ready mind of Abel!

"And had not Cain an oblation to present? Yes: He brought of the fruit of the ground an offering to the Lord;' but it was in process of time; or, as the words are translated in the margin of the bible, at the end of days: an expression which seems to intimate, that he omitted to honour God with the first fruits of his increase, for the proper time of offering these, would have been in the beginning of the days of harvest; but probably he waited till the harvest was past, till the whole produce of his fields was safely gathered into his garners; and then, for mere form sake, by constraint, and not willingly, presented his offering before the Lord. Alas! how prevalent is the selfish, dilatory spirit of Cain! how generally are the duties of religion superceded by the concerns of the world! how few are observed to set apart the first fruits of their time, their vigour, their substance, to the service of God! My little hearers, let me exhort you to remember now your Creator in the days of your youth. I beseech you all, by the mercies of God, that you delay not to present your bodies a living sacrifice, holy, acceptable to God, which is your reasonable service. Stay not for a more convenient season, now is the accepted time."

The fecond Sermon is from Matthew vii, 7. "Afk, and it fhall be given you."

After explaining the nature of prayer, the preacher "urges the confideration of God's goodness, in promifing to hear and answer our requefts, as affording a rule and motive for attending to the petitions and supplying the wants of our poor neighbours.

The divifion and management of the fubject are equally judicious, and the application is excellent. As a specimen we extract the following:

"God, if I may so speak, is a DISINTERESTED benefactor— his gifts are bestowed on those who can make him no adequate return. The favourable interpositions of his providence, or the spiritual manifestations of his grace, especially when vouchsafed in answer to prayer, have frequently called forth that well-known inquiry, 'What shall I render unto the Lord for all his benefits towards me? But what a poor insolvent debtor is man! In return for all the goodness and mercy of his heavenly Father, he can only 'take the cup of salvation, and call upon the name of the Lord;'

he

he must be contented to acknowledge obligations which he never can repay. And is this the chosen object of God's richest bounty? Is it on a worm of earth, that the treasures of heaven are so profusely lavished! Is it upon a creature who has nothing more than thanks to offer, that God has bestowed his unspeakable gift?' ♦ Lord, what is man that thou art mindful of him ? and the son of man that thou visitest him?' And shall we, who at our best estate are but unprofitable servants,' confine our favours to those only from whom we hope to receive as much again? Shall we adopt the selfish, narrow-minded policy of doing good to none but such as are furnished with the means of doing good to us? Shall we admit no others but our friends and brethren, our kinsmen, and our rich neighbours, to a participation of our blessings? Rather let us open our doors, our hands, our hearts, to those who cannot recompence us; let our charity be of that disinterested stamp, which seeketh not her own-but the profit of many."

If we have any fault to find with these difcourfes it is to the quoting of the verfion or paraphrafe of the pfalms by Watts, who is called by Mr. Eyton the "fweet finger of our Ifrael." Now, though we allow that Dr. Watts was a very ingenious and a very pious man, yet he actually spoiled the Pfalms of David, and rendered them fo very different from the original, that if the Royal Prophet was to hear any one of them, as exhibited in his verfion, he would not be able to recognize his compofition.

Poetry.

ON FORMS OF PRAYER.

By the Rev. SAMUEL WESLEY, M. A.
Formerly Mafter of Tiverton School.

I.

FORM ftints the Spirit, Watts has said, And therefore oft is wrong;

At beft a crutch the weak to aid,

A cumbrance to the ftrong.

II.

Of human liturgies the load

Pefection fcorns to hear,

Th' Apoftles were but weak, when God Prefcrib'd his Form of Prayer.

III.

Old David both in Prayer and Praise

A Form for Crutches brings,

But Watts has dignify'd his lays

And furnish'd him with Wings,

IV.

Ev'n Watts a Form for Praise can chufe,

For Prayer who throws it by; Crutches to walk he can refuse But uses them to fly.