means remarkable for vigour, and both his logic and his theology are of a very superficial kind. Compared with the Stillingfleets and the Hammonds, and, a fortiori, when put in rivalry with the Goodwins and the Owens, he will appear a very small divine. We find but little proof of much conversance with the deep things of the Scriptures; his thoughts are seldom put home with the skill and firmness of a master, they lie vague and scattered on the surface of his composition, and are to be picked up without any other labour than the easy effort of wandering from one to the other. There is a considerable share of vivacity in his style, though mixed with occasional vulgarity, as when he illustrates the desperate plunging of a sinner into deeper sin, by the proverb of "over shoes, over boots," and tells us that " he cares not how deep he wades, so that he can but catch what he fishes for." The following extract may be considered as a fair average example of his composition, though it is somewhat more forcibly exprest than is usually the case with him. Referring to the rich man's petition for a drop of cold water to cool his tongue, it is inquired,

"Why for his tongue, rather than for any other part doth he beg this mercy ? Why possibly bis torments were more for the sins of that, than for any other part: that is, he might possibly now feel the wrath of God hottest upon him, for the sins of that unruly member. He might now remember, how no meats or drinks could satisfie him, whatever they cost, or whoever was made to pay for them; but those of the finest and most delicious relish; nor would these go down without the daintiest sauces, and most generous wines. The gentleman is now made sensible, what it was to blaspheme his Maker, and to mock his Redeemer, and to speak despitefully of that Holy Spirit, who should have been his sanctifier. Now he remembers how boldly he was wont to profane the sacred name of God, what vollies of oaths he used to send out, as it were to batter and rend the heavens, how he cursed by that holy name every person and

thing that displeased him; and thought he used his tongue with the greatest grace, when in a piece of gallantry he cursed himself, and almost at every word dared God Almighty to damn him both body and soul. He finds that now he has nothing better than this bitter fruit of his own lips to feed upon. Now he may call to mind how often he had with his tongue abused the holy word of God, and how often he had jeered, and exercised all this profane wit he had, in abusing such as pious Lazarus for making it the rule of their conversation. Now he sees the

vanity of his glorious lies, and feels all the back-bitings, slanderings and revilings he was wont to distribute among his neighbours. He now feels the heat of that choler, which used to spend its self in

angry and bitter words, and which he was wont to throw forth on others at every turn with much pride and passion. Now he feels the devil tearing him, him. All his vain boastings, his hectoring whom he had called on so often to take and braving, his ranting and domineering; his terrifying every poor Lazarus, and driving him away from his gates with reviling and threatening language, and from his table. his denying him the mercy of a crumb All these sins of his tongue are so many flames to torment him. And oh now for so much mercy, so much ease, as one little drop of cooling But it is not to be had, as little as it is, water might give to a scorched tongue. that tongue set on fire by hell, and having so often helped to set on fire the whole world, hath left no water of refreshment in hell flames."—pp. 98, 99. in store for itself; but must fry for ever

We shall insert a passage of a higher order from a subsequent part of the same series on the parable of Dives and Lazarus. Ellis presses his point very strongly.

"Neither could Lazarus, nor any other tell us any more to persuade us by, than hath been told us in the Holy Scripture. All that such an one could do more, is to make known to us his own experience of those things, and to tell us, that he hath felt, what in the Scripture we are told such men shall feel. Now if we did believe before, that such things shall be felt after death, his testimony of his own experience serveth, at most, but to confirm us in the belief of what we believed before. And if we did not believe them before, his testimony could persuade us to nothing, till we were well assur'd of his being what he pretended to be, and of his honest inten

tions to inform and not deceive us. The

belief to be procured is the same, the things to be believ'd are the same, they are no new unheard of things he is to convince us of, and therefore we had before he came the same motives to repentance, which he now brings with him.

"Nay, if we believe the Scripture, we have there far stronger motives to repentance, than any one's coming from the dead can offer to us. We have God's own word for it, his promises to the penitent, his menaces against the impenitent. We have one greater than Lazarus after his death testifying from heaven unto us. The eternal Son of God, who in our nature bare our sorrows; who felt in his own human soul and body, the heavy burden of our sins, and of God's fierce wrath kindled against 'em; who was in the sense hereof before his death, in an agony, sweating as it were great drops of blood; who was so sorrowful even unto death, with the dreadful apprehension of the short torments, he was to undergo for our sins, that he used strong cries and tears, praying again and again, and the third time more earnestly, that if it was possible, that cup might pass from him; and at last cried with a loud voice, dying on the cross for our sins. And is not his testimony, who suffer'd all this in his own person for us, of more power to persuade us to repentance, than the testimony of one such as Lazarus? He arose again from the dead, and appeared to hundreds, and went up visibly into heaven, and sent thence the Holy Ghost, and by Him, enabled the Apostles to testify unto us in the demonstration of the Spirit and of power, and to persuade us to believe and repent, and not to venture on a sinful course of life, and thereby on eternal torments. And is not this testimony of Christ risen from the dead, and of many who came out of their graves, when he arose and appeared to many, and of others afterwards restored to life again by his Apostles in his name, of more force to move us to repentance than the testimony of one Lazarus ? Could Lazarus say, Repent, for I have shed my blood on the cross, and am at my Father's right hand by my powerful intercession, to obtain for you the benefit and grace of repentance Repent, for I have suffer'd in my own soul a great part of those torments which are due to sinners, and have experience how intollerable they are, on purpose, that you repenting may never suffer the torments of hell? Repent, for I have procured the Holy Ghost to assist you, and to comfort you, and to prepare you for, and guide you to heaven, where now I am interceding for you? What could any one from the dead plead with us comparable to this? What need then

?

of one from the dead to persuade, or how should such an one persuade us to repent, if all this will not do it?

"After all, it is to be feared, that such a repentance as this testimony of one coming from the dead might persuade one to, would do us little good, nor indeed deserve the name of repentance · It would but too much resemble the late repentance of a dying man, the sincerity whereof may well be suspected, and how it will be accepted of, no man can tell. The repentance whereby one may escape the torments of hell implies a love to God and holiness; and the Holy Scripture furnisheth us with all sorts of reasons proper to persuade us unto this. A new frame of heart, a right heavenly temper of mind, a change of our affections, and taking them off from things carnal and earthly, and setting them on God, and on both the service and promises of God are implied in true and effectual repentance. And if the astonishing love of God, and of our Lord JESUS Christ, as offered in the Scripture to our consideration; and if all the precious and glorious promises sealed in the blood of a dear and dying Saviour; and if the beauty of holiness, and the intrinsick goodness of the holy and heavenly religion taught us, will not all wean our affections from the world, and the flesh, sin and vanity, and engage them to God and goodness; how is it possible to imagine that a story told us by one whom we supposed to come from the dead should do it."--pp. 223-225.

It will be seen by these animated specimens, which we could easily multiply, that Ellis was a man of unquestionable ability. In addition to this he seems to have been a pious and conscientious ecclesiastic, diligent in his office, and solicitous for the welfare of souls.

We had originally intended to include in this article, his "Gentile Sinner," a small volume written by him while at College; on reconsideration, however, we have thought it best to defer it to our next number, when we shall, probably, advert to it in connexion with other works of the same kind, containing sketches of character, a species of composition to which our ancestors were extremely partial, and which might, we think, be advantageously revived.

The Primitive Catechist, exhibiting the Principles of Religion in easy Verse. By John Bulmer. Price Bd. Offor. 1823.

... •

THIS pleasing little tract" is called The Primitive Catechist, because it teaches religious truths in verse, after the ancient method of instructing the rising generation." Another reason for the title is, that this little manual is designed to teach the leading principles of that plain, simple, and primitive Christianity, under the influence of which, thousands in every age of the church, have gone before us to inherit the promises.' The questions are judiciously selected and arranged, and the answers are chiefly adapted from an "imitation" of the" Divine Poems" of Rees Prichard, one of the Welch Reformers, which has been lately published under the title of "the Vicar of Llandovery." Mr. Bulmer has compiled a very useful and attractive manual, which stands a fair chance for popularity. We subjoin as a specimen, the 21st question and answer.

"What are the thoughts and feelings of those who repent?

"They view their sins in number more
Than are the sands upon the shore;
But God's free mercy deep and wide
As ocean's far extending tide!
This is the comfort they receive,
Where nothing else can comfort give;
And hence, where sin hath had its throne,
Grace sweetly reigns, and grace alone."

Daily Bread; or, Meditations, Practical and Experimental, for every Day in the Year, by more than one hundred of the most eminent and popular Ministers of the last half century, and a few other Writers. T. Williams, Editor. Second Edition. 7s. 6d. boards. London: Simpkin and Marshall.

WE acknowledge a partiality for works of this kind. There is a large class of the religious world to which they are highly important, and there are few, however advantageously circumstanced, to whom a ready manual of evangelical meditations will not be found highly acceptable. Such compilations, however, require much judgment in their selection and arrangement. Rich materials are, indeed, accessible, but not easily, and when they are obtained, their employment demands much more care and discrimination than the uninitiated in editorial labours are apt to suppose. Close examination and continual reference are requisite to guard against repetition, and to secure sufficient variety: constant and enlightened vigilance alone, can guard against the introduction of vague or inaccurate statement, and a skilful attention must be exercised in the management and adaptation of the different sections. In all these respects, Mr. Williams appears to us to have done his part well; and when we have stated that he has so prepared his materials, as to suggest the outline of 366 discourses, many of which will be found to illustrate the celebrated treatise of Claude on the composition of a sermon, we shall have described a plan, which must have cost him much pains, both intellectual and mechanical, to realise in so able a man

mer.

Beddome, Bogue, Cecil, Fuller, and Jay, both largely, Lavington, Mason, Winter, Wardlaw, Waugh, with other distinguished ministers, both living and departed, have supplied much of the valuable matter

contained in this work; but Mr. Williams has also drawn freely upon foreign funds, and we find, among his contributors, the celebrated names of Massillon, Daillé, Bourdaloue, Superville, and Fenelon. A large portion of these selections is original, the MSS. having been furnished either by the authors, or by individuals accustomed to follow ministers with the pen. Economy both of time and price has been consulted, and, altogether, Mr. W. has produced a work eminently deserving the patronage of the religious public.

The Recorder, Nos. I. II. III. and IV. September. Price one farthing, or 1d. per set. Edinburgh: Hay, Gall, and Co.

THIS very minute miscellany is chiefly intended for weekly distribution in Sabbath schools. It is to be published in monthly sets, of four numbers each, which will enable the teacher to present his scholars every Sabbath evening with four closely printed 18mo. pages, of "the most striking and instructive historical facts, and missionary anecdotes," at a very trifling expence. From the plain and judicious manner in which the first numbers are edited, we have no hesitation in recommending them to all the guardians of youth, and by their form and cheapness they are well adapted to cottage circulation.

The Sunday School Magazine. New Series, No. I. March 1823. Price Id. THIS small publication merits our notice, as well on account of the object it has in view, as the execution. Juvenile readers have now their choice of periodicals, as well as those of advanced age. It is gratifying to observe the still increasing attention that is paid to the interests of the young. There remains no excuse for allowing their leisure hours to be occupied any otherwise than profitably and amusingly. The little publication before us contains, for its size and price, a great variety of matter fit for the various ages and classes of children who usually attend Sunday schools, and we can cordially recommend it to

A Mother's Portrait, sketched soon after her Decease, for the Study of her Children, by their surviving Parent. Knight & Co. Price 4s. 6d. THIS is an interesting memoir of a pious, affectionate, and judicious mother. Her course from the first rise of religious emotions through a life of some vicissitude, to the consummation of promised glory, is sketched by the hand of her surviving partner, and through the whole, the ardent piety and sound discretion of no ordinary woman are apparent. It is upon the whole an interesting narrative. The character of the deceased, as far as we can judge from the evidence before us, appears to be drawn with praiseworthy fairness, and yet not with. out marks of the strong partiality of the writer. The style is plain and unornamented, well adapted, upon the whole, to the nature of the work, and such as all works should be, which are designed to benefit the young. For readers of a higher class, into whose hands this volume may fall, we could wish that the composition had occasionally been characterized by more vigour. There is at present a prevailing uniformity, which makes the narrative less touching and interesting than it might be. We do not see any adequate reasons for concealing the names concerned in such a publication. With ourselves, the interest of the work would have been increased had we been able to trace out, upon any satisfactory grounds, the meaning of the mute initials which now stand for names: and a still higher advantage would have attended the filling up of these blanks-the reader would have had, in the name and character of the writer, a voucher which he cannot now enjoy, for the authenticity of the memorial. The price is too high, and will prevent the volume from obtaining an extensive sale.

;

Brazilian Superstition. -Mr. Luccock, in his notes on Brazil, after describing the other parts of the Chapel Royal at Rio de Janeiro, says, "The orchestra is well supplied, and the music admirable but its effect is not a little counteracted by a circumstance, which has often excited the risible faculties of heretics. Directly in front, and below the railing of the orchestra, is a well carved figure, much like what in England is called a Saracen's Head. The face expresses wonder, rage, and consternation, or rather a sort of suppressed ferocity. Its eyes are large and glaring, and fixed so directly upon the small crucifix, which stands on the altar, that no one can mistake their object. The mouth is coarse and open, containing a concealed pipe, which communicates with the organ. In the more pathetic parts of the mass, and particularly at the elevation of the Host, the key of this pipe is touched, and the head utters a dismal groan, expressive of the horror which infidels must feel on such an occasion."

Jewels from a choice Cabinet.--Give not only unto seven, but also unto eight, that is unto more than many. Though to give unto every one that asketh may seem severe advice, yet give then also before asking; that is, where want is silently clamorous, and men's necessities, not their tongues, do loudly call for thy mercies. For though sometimes necessitousness be dumb, or misery speak not out, yet true charity is sagacious, and will find out hints for beneficence. Acquaint thyself with the physiognomy of want, and let the dead colours, and first lines of necessity suffice to tell thee there is an object for thy bounty. Spare not where thou canst not easily be prodigal, and fear not to be undone by mercy: for since he who hath pity on the poor lendeth to the Almighty Rewarder, who observes no Ides, but every day for his payments, charity becomes pious usury, Christian liberality the most thriving industry; and what we venture in a cockboat, may return in a carrack unto us. He who thus casts his bread upon the water, shall surely find it again; for though it falleth to the bottom, it sinks but like the axe of the prophet, to rise again unto him. Let the fruition of things bless the possession of them, and think it more satisfaction to live richly than to die rich.

Let Anger walk, hanging down her head; let Malice go manacled, and Envy

Chain up the un

fettered after thee. ruly legions of thy breast. Lead thine own captivity captive, and be Cæsar within thyself.

Diffuse thy beneficence early, and while thy treasures call thee master: there may be an Atropos of thy fortunes before that of thy life, and thy wealth cut off before that hour, when all men shall be poor; for the justice of death looks equally upon the dead, and Charon expects no more from Alexander than from Irus.

Put no new names or notions upon authentic virtues and vices. Think not, that morality is ambulatory; that vices in one age are not vices in another; or that virtues which are under the everlasting seal of right reason, may be stamped by opinion.

Rough diamonds are sometimes mistaken for pebbles; and meanness may be rich in accomplishments, which riches in vain desire. There is dross, alloy, and embasement in all human tempers; and he flieth without wings, who thinks to find ophir or pure metal in any. For perfection is not, like light, centered in any one body; but, like the dispersed seminalities of vegetables at the creation, scattered through the whole mass of the earth, no place producing all, and almost all some. So that 'tis well if a perfect man can be made out of many men, and to the perfect eye of God, even out of mankind.

Rest not under the expired merits of others, shine by those of thy own. Add one ray unto the common lustre; add not only to the number, but the note of thy generation, and prove not a cloud, but an asterisk in thy region.

Since thou hast an alarm in thy breast, which tells thee thou hast a living spirit in thee above two thousand times in an hour; dull not away thy day in slothful supinity, and the tediousness of doing nothing. To strenuous minds, there is an inquietude in over quietness, and no laboriousness in labour; and to tread a mile after the slow pace of a snail, or the heavy measures of the lazy brazilia (sloth,) were a most tiring penance, and worse than a race of some furlongs at the Olympicks.

Since virtuous actions have their own trumpets, and without any noise from thyself, will have their resound abroad; busy not thy best member in the encomium of thyself.

Be substantially great in thyself, and