to be so.

senger that brought it had returned. I must confess I was a little surprized with the beginning of it, as I was with your name; but when I read further I ceased Sir, I should be heartily sorry and ashamed to be guilty of any thing like malignity or uncharitableness, especially to one of your condition, with whom, though I concur not perhaps in aps in point of judgment in some particulars, yet I cannot but esteem for your personal worth and abilities; and, indeed, your expressions in your letter are so civil and ingenuous, that I am obliged thereby the more to give you all the satisfaction I can.*

"As I remember, then, when you came to me to the closet, and I told you I would furnish you with a tippet, you answered me something to that purpose as you write, but whether the same numerical words, or but once, I cannot possibly say from my own memory, and therefore I believe yours. Only this I am sure of, that I said to you at the second speaking, that some others of your persuasion had not serupled at it, which might suppose (if you had not affirmed the contrary), that you had made me a formal refusal; of which giving me then no other reason than that "it belonged not to you," I concluded that you were more scrupulous than others were. And, perhaps, the manner of your refusing it (as it appeared to me) might make me think you were not very well pleased with the motion. And this it is likely I might say, either to my lord chancellor or others; though seriously I do not remember that spake to my lord chancellor at all concerning it. But, sir, since you give me now that modest reason for it, (which, by the way, is no just reason in itself, for a tippet may be worn without a degree, though a hood cannot; and it is no shame at all

to want these formalities for him that wanteth not the substance,) but sir, I say, since you give that reason for your refusal, I believe you, and shall correct that mistake in myself, and endeavour to rectify it in others, if any, upon this occasion, have misunderstood you. In the mean time I shall desire your charitable opinion of myself, which I shall be willing to deserve upon any opportu. nity that is offered me to do you service, being, Sir,

"Your very humble servant, "Jo. EARLES." "Tomy honoured friend, Mr. Richard Baxter, These."—pp. 240-243.

* O that they were all such.-Note by Mr. Baxter.

+ These words I heard not, being in the passage from him.-Note by Mr. Baxter.

Bishop Earle's "Essays and Characters" are written with much vivacity and point, and are evidently the productions of a clever and accomplished man. They are light, playful, quaint, and antithetical; displaying much dexterity in composition, with considerable acuteness and discrimination. Of the following specimens, one will show his skill in eulogy,

.

the other in satire.

"A grave divine-Is one that knows the burthen of his calling, and hath studied to make his shoulders sufficient; for which he hath not been hasty to launch forth of his port, the university, but expected the ballast of learning, and the wind of opportunity. Divinity is not the beginning but the end of his studies; to which he takes the ordinary stair, and makes the arts his way. He counts it

not profaneness to be polished with human reading, or to smooth his way by Aristotle to school-divinity. He has sounded both religions, and anchored in the best, and is a protestant out of judgment, not faction; not because his country, but his reason is on this side. The ministry is his choice, not refuge, and yet the pulpit not his itch, but fear. His discourse, is substance, not all rhetoric, and he utters more things than words. His speech is not helped with inforced action, but the matter acts itself. He shoots all his meditations at one but; and beats upon his text, not the cushion; making his hearers, not the pulpit, groan. In citing of popish errors, he cuts them with arguments, not cudgels them with barren invectives; and labours more to shew the truth of his cause than

the spleen. His sermon is limited by the method, not the hour-glass; and his devotion goes along with him out of the pulpit. He comes not up thrice a week, because he would not be idle; nor talks three hours together, because he would not talk nothing. but his tongue preaches at fit times, and his conversation is the every day's exercise. In matters of ceremony, he is not ceremonious, but thinks he owes that reverence to the church to bow his judgment to it, and make more conscience of schism, than a surplice. He esteems the church hierarchy as the church's glory, and however we jar with Rome, would not have our confusion distinguish us. In simoniacal purchases he thinks his soul goes in the bargain, and is loath to come by promotion so dear: yet his worth at length advances him, and the price of his own merit buys him a living. He is no base grater of his tythes, and will not wrangle

for the odd egg. The lawyer is the only man he hinders, by whom he is spited for taking up quarrels. He is a main -pillar of our church, though not yet dean or canon, and his life our religion's best apology. His death is the last sermon, where, in the pulpit of his bed, he instructs men to die by his example."— Pp. 9-11.

"A detractor is one of a more cunning and active envy, wherewith he gnaws not foolishly himself, but throws it abroad and would have it blister others.

He is commonly some weak parted fellow, and worse minded, yet is strangely ambitious to match others, not by mounting their worth, but bringing them down with his tongue to his own poorness. He is indeed like the red dragon that pursued the woman, for when he cannot over-reach another, he opens his mouth and throws a flood after to drown him. You cannot anger him worse than to do well, and he hates you more bitterly for this, than if you had cheated him of his patrimony with your own discredit. He is always slighting the general opinion, and wondering why such and such men should be applauded. Commend a good divine, he cries postilling; a philologer, pedantry; a poet, rhiming; a school-man, dull wrangling; a sharp conceit, boyishness; an honest man, plausibility. He comes to publick things not to learn, but to catch, and if there be but one solocism, that is all he carries away. He looks on all things with a prepared sowerness, and is still furnished with a pish before-hand, or some musty proverb that disrelishes all things whatsoever. If fear of the company make him second a commendation, it is like a law-writ, always with a clause of exception, or to smooth his way to some greater scandal. He will grant you something, and bate more; and this bating shall in conclusion take away all he granted. His speech concludes still with an Oh! but, and I could wish one thing amended; and this one thing shall be enough to deface all his former commendations. He will be very inward with a man to fish some bad out of him, and make his slanders hereafter more authentick, when it is said a friend reported it. He will inveigle you to naughtiness to get your good name into his clutches.

A

He passes the more plausibly because all men have a smatch of his humour, and it is thought freeness which is malice. If he can say nothing of a man, he will seem to speak riddles, as if he could tell strange stories if he would; and when he has racked his invention to the utmost, he ends ;but I wish him well, and therefore must

hold my peace. He is always listening and enquiring after men, and suffers not a cloak to pass by him unexamined. In brief, he is one that has lost all good himself, and is loath to find it in another."-pp. 70-73.

His

On the whole, we prefer Clement Ellis's" Gentile (genteel) Sinner." It is of a much more grave and impressive cast than the sportive and vivacious efforts of Dr. Earle. Both were young men at the University, when they tried their skill on this attractive subject, and the comparison is greatly in favour of the seriousness and sincere piety of Ellis. book is divided into four sections; the first is devoted to the "Gallant," or man of pleasure; the second, to a "second sort of degenerate gentlemen," of which kind he enumerates several different species; the third describes the "true gentleman;" the fourth consists chiefly of appeals and expostulations. On all these points, he exhibits so much earnestness,' ability, and acuteness, mingled with considerable richness of imagination, that his manual is altogether a great favourite with us.

We shall cite the eloquent peroration to his first section.

"I thank God, I have learn'd to hate a vice in my best friend, and the more I hate it, the better I love my friend, whom I shall ever wish so well, as that he may continue for ever virtuous, that so I may for ever have his friendship. And I have as well learn'd to love the soul of my most vicious enemy, and the rather because I know my Saviour did as much for me.

"I dare not think a sinner needs my prayers one jot the lesse, but much more my pitty, because he pretends to be a gentleman. I am sure he would say as much himself, if he could but seriously consider what distinction of blood or degrees there is to be expected in hell, or what respect will there be shew'n to the son of a prince more then to a beggar. Which was best rewarded, the Noble Dives, or the poor and so long despised Lazarus ? a captive is still to be look'd upon as a captive, though it be his lot to lie bound in fetters of gold, and to have a stately palace for his prison; nor shall I

study his recreation, contentednesse his rest, and happinesse his reward, God is his Father, the church is his mother, the shints his brethren, all that need him his friends, and heaven his inheritance. Religion is his mistresse, loyalty and justice her ladies of honour; devotion is his chaplain, chastity his chamberlain, sobriety his butler, temperance his cook, hospitality his housekeeper, Providence his steward, charity his treasurer: piety is mistresse of the house, and discretion the porter, to let in and out as is most fit. Thus is his whole

family made up of vertues, and he the true master of his family. He is necessitated to take the world in his way to heaven, but he walks through it as fast as he can; and all his bussinesse by the way is to make himself and others happy. Take him all in two words, he is a man and a Christian."—pp. 176-179.

When there is so much that is excellent, we will not carp at minor faults, nor take offence at a few unguarded phrases.

The Protestant Dissenter's Catechism: containing 1. A brief History of the Dissenters; 2. The Reasons of Dissent from the National Church. The Seventeenth Editon: with an Appendix and a Preface, by William Newman, D. D. Price 1s.-London: Offor, 1823.

THERE are few works in favour of Dissenting principles, at once more comprehensive and adapted to general distribution than the late Samuel Palmer's Dissenting Catechism. Cool, compressed, argumentative, and supported by undeniable facts, no publication can be better calculated for educational purposes, and it will be found equally useful as a convenient summary, cheap of purchase, and easy of reference. There are not many who have the means of procuring, and the leisure necessary for consulting and digesting, the voluminous controversies which have appeared on the general subject, and an abstract like the present will be found an important, and perhaps a sufficient, substitute for many an unwieldly tome. It is also valuable as a starting point for the young, as a guide to the researches of those somewhat farther advanced, and as a text-book, or syllabus, to those whose reading on the subject has been still more extensive. have compared this corrected re-. print with the original, and we have found Dr.. Newman's alterations few but judicious, though we might not have felt it necessary to disturb the comments on the liturgy.

We

Dr. N. has shown no disposition to tamper with his author's text, and the slight changes which he has made are, on the whole, improvements. The additions introduced, by way of Appendix, are very interesting, and increase the value of the tract. The 1st, relates to the repeal of the Test Act. The 2d, to Lord Sidmouth's Bill. The 3rd, contains animadversions on Bishop Horsley. The 4th, we shall insert, as containing some important dates, and as a specimen of Dr. Newman's useful apparatus.

No. IV. Tabular View of Facts and Occurrences connected with the History of Nonconformity.

James II. 1685-1688.

Hints on Missions. By James Douglass, Esq. 12mo. London: Cadell, 1822.

THIS small volume completely corresponds with its title; while it shews that the respectable author is capable of writing something better than hints. The work implies much more information than it communicates. It affords decisive evidence that Mr. Douglass has thought very profoundly on the subject of missions, and that he is, on the best and most enlightened principles, a warm and devoted friend to the evangelization of the world. It is gratifying to find the representative of one of the oldest

of conscience.

THE REVOLUTION.

Scotland, whose ancestors made a distinguished figure in the annals of feudal and border contest, em

Queen Anne. 1702-1714. 1714. The Schism Bill frustrated, the Queen dying on the very day when it was to take effect, August 1.

THE HOUSE OF BRUNSWICK,

George I. 1714 1727.

George II. 1727-1760. 1727. The Three Denominations in London form themselves into a Society. 1729. Dr. Doddridge being settled as a Tutor at Northampton, a prosetion is commenced against him, The King orders it to be stopped. 1732. The Society of Deputies formed by the three denominations. 1733. The Widows' Fund Society, supported by the three denominations.

1735. The Salter's Hall lecture against Popery, by London Ministers of the three denominations. 1750. The Society for promoting religious knowledge by the same. George III. 1760-1820. 1779. An Act for the Relief of Dissenting Schoolmasters. 1787, 1789, 1790. Unsuccessful petitions for the repeal of the Corporation and Test Acts. 1811. Lord Sidmouth's Bill thrown out, May 21. New Toleration Act. George IV. 1820.

No. 5. of the Appendix contains a list of works connected with the general controversy.

CONG. MAG, No. 65.

few of the rich or noble of that country have yet espoused. We trust that these are only the first fruits of Mr. Douglass's pen, and that we shall again meet him in a more finished work on some of the topics which are merely hinted at in this volume.

Into the Christian principles on which missions ought to be conducted, and the direct Christian means which should be employed by missionaries, Mr. Douglass does not properly enter. His attention is chiefly confined to the indirect or subsidiary means which may be employed, and which, though they operate slowly, must ultimately produce an extensive, indeed an universal impression.

"There are three agents," he remarks, "almost untried as yet, of still more penetrative operation, which will soon be interwoven with the issues of all human affairs, and are the very hinges upon which the moral world will speedily turn. The three things in which the present age excels the ancients, are, the inductive philosophy, printing, and universal education. By means of these, Christianity may, and will, deserve the epithet of Catholic."--p. 29.

The education of native preachers, colleges for general education established abroad, the employment of medical men in places where no other persons can be introduced, the author recommends as particularly deserving attention from 2 N