by the circumstances of the times in which they lived; and had for their object the judicious confirmation and permanent establishment of that constitution, so peculiarly adapted to the attainment of all the happiness of civilized society, as, on that account, to have been the admiration of all men distinguished by the integrity of their morals, and the proper exercise of their mental endowments. These principles had not their origin in any lust of hostility towards the Church of Rome, but in a sense of necessary security and protection for the Church of England. They were called into immediate action by the repeated invasion of those religious and civil rights, unpossessed of which the birthright of an Englishman would no longer be, what it now is, a subject for boasting. In the last correct edition of these principles at the Revolution, when they were employed in raising up that bulwark against all enemies both of Church and State, which has hithero, thank God, proved adequate to the defence of our Constitution, we received in exchange for bigotry, superstition, and persecution, the blessings of justice, freedom, and toleration. Our legislators at this latter period knew where to draw the line between the maintenance of a Church, as necessary to the preservation of an Established Faith, and the proper indulgence to the opinions of those who dissented from it; in a word, between encouraging religion and enforcing it; thereby providing a system of government calcu lated to satisfy the consciences both of magistrate and subject; by leaving to the former the means of promoting what he considers to be the cause of religious truth, at the same time that it restrains him from all improper interference with those religionists, who, however they may differ from him in sacred matters, are nevertheless, as orderly subjects, entitled to his protection. A system, which, if any thing like 'perfection may be supposed to proceed from the human intellect, seems to have the fairest claim to that distinction; for, by granting to one particular mode of religious worship a predominant establishment, it thereby takes away that ground for religious contention, on which the human passions have at all times been too ready to enter, and by which the peace of society has been too often disturbed. Whilst at the same time by granting to the separatist from it the undisturbed exercise of his own religion, it grants him every thing, provided he has religious objects only in view, which he can desire; and which, should he be qualified to reason on the subject, he must be satisfied is a system of government, in the present imperfect state of human nature, best calculated to promote one great end of all religion, the good order and happiness of society. Of a system thus judiciously balanced between two extremes, that of persecution for religious opinions on one hand, and that of total indifference to the promotion of religious truth on the other, it is hard to speak with that praise which is justly its due; the thorough and attentive contemplation of it, in all its parts and bearings, will furnish its best panegyric."

We

We could multiply our quotations with great pleasure, but there are limits to which we are reftricted; and after all, the reader would form a very imperfect estimate of the merits of this valuable difcourfe by any 'abftract or analysis of it that we could give.

A Sermon, preached at the Second General Vifitation of the Right Rev. the Lord Bishop of Rochester, holden at Tunbridge, in Kent; July 10, 1807. By the Rev. PHILLIPS MONYPENNY, M. A. Vicar of Hadlow, in Kent. 8vo.. p.p. 20. Is. Rivingtons.

N this difcourfe, the ingenious author confiders the variety

among the profeffors of Chriftianity; after briefly noticing the principal of thefe, he inquires into the caufes of this variety; then points out the methods of fecuring ourselves from falling into, dangerous errors; and clofes all with the ufe that fhould be made of religious differences.

The fubject is most important, and the method of difcusfing it is very judicious. If this Vifitation Sermon has a fault, it is that of being too fhort. The topics touched upon are fo interefting, that we could have wished for a more minute examination of them, particularly under that head, where the author inquires into the causes of the diversity of religious opinions. The following is excellent.

"It may be proper in the last place to direct our thoughts to the use that should be made of this diversity.

"And first;-We ought to lay hold on the opportunity it affords us of exercising our charity and patience towards those who differ from us. Although they be froward and perverse, and slight and abuse us for our good-will, yet as the Apostle directs, we should treat one another with all lowliness and meekness, with long-suffering and forbearance. Not relinquishing our endeavours, not growing lukewarm in our cause, we should yet behave towards those of other persuasions with all the candour and civility their several cases require. For that we are in the right is our felicity: And that others are wrong, may be their misfortune. And to treat others more rigorously because they are more unhappy than ourselves, would be the very height of injustice and oppression.

"It should be our first endeavour in meekness and charity to

rectify

rectify their mistakes: and if we succeed, it is well; if not, it is likewise well, for us; for we shall be satisfied from ourselves; we shall have the grateful reflection that we have discharged our duty, and "our heart will not condemn us." We should then bear with them, and be willing to impute their errors to prejudice and prepossession, rather than to obstinacy and perverseness.

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2dly. Again, as it is the duty of every one to recommend truth by all fair and honorable means, this diversity of opinions should excite those who are in the way of truth to lead good lives: a method perhaps the most powerful and popular of recommending our principles and since there will ever be those who to deceive men into better thoughts of their errors will put on a mask of piety, let such as are in the right way be truly religious. This will at once both secure themselves, and bespeak a better reception for the truth amongst others.

"3dly. To conclude.-Let this be the improvement of the whole. In forming a judgment concerning religious matters, let us have a due regard to the Word of God, the only rule of faith, and to the doctrine of our Church as laid down in her Liturgy, Catechism, and Articles of Faith. And whensoever and by whomsoever, we are solicited to desert her communion, let us ask ourselves what there is wanting in this Church to build us up in our holy faith, and to fit and prepare us for Heaven; what there is in it to hinder us from being as eminent in all godliness and virtue as we are disposed; nay, let us consider, whether there be not in it every thing necessary and desireable to raise us to the very height of faith and virtue. Let us reflect that this Church hath stood the test of fiery trials. And though it hath been, and still is opposed, on the one hand by Popery, and on the other by Sectaries of almost innumerable denominations, yet hath it in all its contests and engagements, obtained honour and reputation; and in the sense of other, I may say all other, reformed Churches, is the very glory of Christendom.

"But further, we should more especially beware of provoking God by our sins and follies, our vanity and conceit, to give us up to the spirit of error and delusion; which would corrupt the principles of the Christian Faith, or the rules and precepts of a Christian Life.

"We should learn to be teachable and humble, diligent and impartial; we should read the Scriptures frequently, and with devotion; and add our continual prayers to God that he would lead us on in the way of unity and concord, of peace and truth;-We should raise our souls to heaven, and so cleanse and purify our hearts, that God may be pleased to dwell in them, and to enlighten them. We should consider the relation every truth bears to the glory of God, and the salvation of our souls: and amongst the variety of opinions observable in the world, inquire which tends most to

3 M

Vol. XIII. Churchm. Mag. for December 1807.

the

the improvement of holiness and purity, humility and charity, justice and equity, devotion and piety; and by these marks judge what is true or false, what is necessary or indifferent. We should dwell most on those truths which are practical and essential, and not indulge our curiosity in questions in their nature dark, difficult, and abstruse; in inquiries that have no tendency either to give us more exalted thoughts of the Deity, or to raise us to a nearer resemblance of the Divine Nature.

"Above all, let the truths of which we are convinced upon the best grounds, have their due influence and effect on our lives and tempers. By these means, we shall find our knowledge increase; our minds will daily receive more and more light; the truths of Christianity will appear with still stronger force and evidence; we shall make such progress both in knowledge and virtue, as at length to become partakers of the happiness of that state of light and purity, where we shall receive such effusions of knowledge and grace as will transform us into the likeness of God;—that blessed state in which we shall for ever be entirely devoted to God, and join saints and angels with the greatest fervency and sincerity, in singing his praises for his creating and redeeming goodness; for enlightening our minds, sanctifying our natures, and saving our souls."

Cruelty to Dumb Creatures, a finful Abuse of that Power originally delegated to Man; and inconfiflent with the Chriftian Character: a Sermon, preached in the Churches of St. John and St. Mary, Devizes, on Sunday, August the 16th, 1807, at the request of the Rev. HENRY BRINDLEY, of Laycock, Wilts. By the CURATE OF Devizes: 8vo. pp. 24. Rivingtons. 1s.

THIS

HIS exercife in the facred office of humanity, reflects great credit on the author, as well as on the gentleman at whofe requeft it was preached.

The fhameful practice of working cattle, by travelling on the Lord's day, is reprehended in terms of juft feverity, and the cafe of Balaam is very happily adduced, and properly improved.

"Let not the rich and great also abuse those noble creatures, which afford them healthful exercise and pleasure. Let them remember that the Almighty once in anger was pleased to unloose

the

the tongue of a dumb creature to plead for mercy, when its cruel master unjustly smote it. What is very remarkable-the miracle had no effect upon the unmerciful Balaam; and he was not convinced of his injustice and cruelty, till the angel-armed ready to execute justice-appeared to him. This I fear is the case of too many, whose hard hearts some visible judgment only can soften-or rather deter from similar acts of inhumanity. This magician, who would have slain the poor beast, which had never fallen under him before, would probably have smitten Israel with a curse, if he could have "gone beyond the word of the Lord:" and we have indeed but too much reason to believe, that he, who regardeth not the life of his beast," would as little regard the life of man, if it were not for the strong arm of the law."

Well would it be for this nation, if every individual would seriously confider the following energetic address, and regulate his conduct according to the advice it contains.

"As we may trace every sin, which made that land, which once "flowed with milk and honey" and "was the glory of all lands," a desolation-to the polluting of the sabbath; so may we trace that infidelity which is spreading itself over the face of the country like a blasting mildew, to the same cause. But a religious observance of the Lord's Day, and an holy" rejoicing in God our Saviour," will be a principal means of checking the destructive progress of infidelity, and of preserving us from those miseries, which like a flood have deluged all Europe-except this happy land, on which alone, like a little "Goshen," "the Light of Salvation" still shines, and Liberty rejoices. National crimes will certainly bring down national punishments; and if, like the Israelites of old, we forsake the "Rock of our salvation," and there be 66 no Mercy, nor Truth, nor knowledge of God in the land: +" -if we also say in the fulness of pride and vanity," what is the Almighty that we should serve Him!" can we hope to escape that exterminating fury, which the blasphemous Sennacherib of our time hath repeatedly threatened to pour out upon us, as he did upon the men of Jaffa? I believe no one will be bold enough to affirm that we have no reason to fear the vengeance of God for our national sins, although Britain alone remains unconquered. So was Tyre § once renowned, and strong, and rich in ships, but its inhabitants now are only a few poor wretches, who subsist chiefly by fishing; and seem to be preserved by Providence

* Num. xxii. 31.

+ Hosea iv. 1.

Heb. Bramble of destruction. § Ezekiel xxvi. 5. and xxvii.

See Maundrel's journey from Aleppo to Jerusalem.