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In the second volume are comprised 31 Discourses' on the: following subjects; viz. 1. Faith in Christ as the Author and Giver of Salvation, Rom. iii. 20, 21, 22. II. Christian Blessedness, Matt. v. 1, 2. III. The Hungry Soul filled, Matt. v. 6. IV. The fame subject continued, Matt. v. 6. V. The Law and the Prophets fulfilled, Matt. v. 17, 18. VI. Worldly Anxiety forbidden, Matt. vi. 19, 20, 21. VII. The Service of God and Mammon not possible together, Matt. vi. 24. VIII. Direction and Encouragement to Prayer, Matt. vii. 7, 8, 9, 10, 11. IX. Duties of Parents and Masters, Gen. xviii. 19. X. Mercy preferred to Sacrifice, Matt. xii. 7. XI. Example of Christ, Matt. xi.29. XII. Christ's Answer to the Disciples of John, Luke vii.. 22. XII. The Excellency of the Knowledge of Christ, Phil. iii. 8, 9, 10. XIV. The Son of Man's Death a Ransom for many, Mark X. 45. XV. The Power of the Gofpel on true Christians, Aets. xxvi. 17, 18. XVI. The Testimony of the Apostles to the Truth of the Gospel, Luke xxiv. 45, 46, 47, 48. XVII. The Sin and Danger of Immorality and Unbea lief, 2 Theft. i. 8. XVIII. The fame subject continued, 2 Theff. i. 8. XIX. The Great Sin of neglecting the Gospel, Heb. ii. 3. XX. The Excellency of the Knowledge of the Scriptures, 2 Tim. iii. 14, 15. XXI. Repentance and the Fear of God necessary to Salvation, Acts. xiii. 26. XXII. The Duties and Rewards of the Christian Life, Psalm xv. I, 2. XXIII. . The Holy Communion a Memorial of Christ's Death, 1 Cor. xi. 23. XXIV. The Kingdom of God be. gun in this World, Luke xvii. 20, 21. XXV. The Sin of the Church of Rome in shutting up the Scriptures, (preached on the sth of November.) Pfalm. cvii. 1, 2. XXVI., The Service required of Christians, John iv. 23, 24. XXVI. The Leper cleansed, Matt. viii. 1, 2. XXVIII. Confiderations on the History of Jofeph, Gen. xxxix. 9. . XXIX. The Necessity and Benefits of Trials and Ami&tions, James i. 17. XXX. Pretent Sufferings not to be compared with future Glory, Rom. viii. 18. XXXI. The Bleffing and Reward of keeping the Commandments, Rev. xxi. 14.

Of Mr. Wells's orthodoxy, no less than of his manner of writing, the following passage (from Vol. 11. Disc. I. 8. 46.) affords a fair specimen:

* It is a real difficulty, and feems unaccountable, that faith in Chrift himself should be fo peculiarly required, if he is fappofed to be only the deliverer of a moral dottrine, and no more than a milenger, though of the highest salvation, from God: but, if he be himself, by his own effectual virtue and grace, the author of this salvation, and Cumi. 10,*

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the only author of it, (which is the doctrine of Scripture) it is in the nature of things just, that, when this is revealed to us, we should trutt (in) or depend upon him, as our only Saviour and deliverer. It is as reasonable to require such faith in this salvation, as it was, when he healed the lame and blind, to require that they should beseech him, that they should know that they were helpless, and that he was able to relieve them; that, if men have no righteousness or power of their own, they should know their want, and receive his affittance with that acknowledgement, that is essential to any virtue, in a creature who can have nothing that he does not receive from God: or, if Christ be this mediator between God and man, and the conveyer of all his grace and goodness to us ; (which is the point of revelation from Chrift) such faith as this is not (only) an affent of our understanding, or believing in that sense any doctrine of the gospel, which we might won» der if of itself it could recommend us to God; but an acknowledge. ment of, and dependence upon, Christ, to which the belief and know. ledge of his gospel is the natural means. And this is not so easy a thing, but requires the renouncing of all our evil paffions and defires, and of that which is most intimate to us, and the last self.por. Leffion that is parted with ;--the truft and confidence in ourselves. This is the partition that stands between us men and God : and, if it be difficult to give this up, it must be done for our own fakes, if it be in the nature of things, as well as required in the gospel, the necessary disposition to receive salvation by him."

On the happiness of a future state many affecting passages might be extracted, We select the following as an instance. (Vol. I. Disc. xxiv. P. 370.)

« We are allowed, and it is natural to us, to conceive, that a great part of the happiness of another life will arise from the company ; ibe fociety of just and good men made perfe&t; i. e. freed from those imperfections and infirmities, to which even the good are subject in this life. We shall see the image of God, the reflection of his goodness, in them; and, as they will be our equals and companions, we may conceive what pleasure and happiness must necessarily arise from such a society. We shall see and live with the best of men, that have been in every age of the world; and among these we fall fee ou'r own friends, or those, whose goodness we have feen in this life. Now this is true happiness, as we may eaGly.conceive; and we can only add to this, that ourselves will be free from imperfections and infirmities ; not only froin the weaknesses of the mind, or disorders of the affections, but from all other weaknesses, such as arise now in this life from these bodies, to which we are subject. Our bodies themselves will then be perfect for they will be changed, as the Scripture has taught us plainly and expressly; they will be freed from fickness, from disease and pain ; they will be fit inftruments of ous mind, and helps to our happiness, and not clogs and incumbrances, as they are often, and, in some measure, always in the condition of this life."

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Thougy Though there is not a single quotation, or reference to any authority, throughout the two volumes, except from the facred Scriptures, we think that we sometimes trace the unaffected fimplicity and exalted piery of Thomas à Kempis, whose celebrated book, of the Imitation of Jesus Chrift; appears to us, to have been familiar to the pious author of these Discourses. Of this rea mark the following passage (from Vol. II. Disc. X. P. 171.) affords an example:

" Our Saviour shewed the most perfect human goodness by all the means that were in his power; which is an example for us to imitate, as far as we are able. The condition of some may be such, that there is little in our power, in which we can do good to any. We may be poor and deftitute of every worldly means. Even then, in the poorest and meanest condition, there is a duty which belongs to that condi. tion; and, which if we do, we not only do our duty, but we even do good. He, that lives suitably to that condition, in which God has been pleased to place him, by his example does good; by doing all that is required of him. He, that has no power to do any service to any one, can wish well to all, He, that cannot do good to those that are in want, may pray for all. He inay pray for the truest good of every one; that the name of God may be honoured; that his kingdom of righteousness and goodness may come ; that his will may be done in earth as it is in heaven, He may pray for God's mercy and blefling upon all whom he knows'; for his blelling upon all his friends, and on the people and church to which he belongs. We may all do this in the fowest station as well as in the highest. But, when the goud things of this world are more liberally afforded us than they'are to others, then we are bound to distribute them according to our ability, We ought to be faithful ftewards to the good and gracious Mafter whom we serve. Our God is just as well as merciful; and he will certainly demand an account of the talents with which he has entrusted us."

Having already allotted lo large a portion of our Review for our remarks on these Discourses, we mult, with reluctance, confine ourselves to one extract more, on the value and in portance of religion in this life. (Vol. I. Disc, xiii. P. 212.),

“Since prosperity, health, and worldly joy and support, cannot laft always; fince, at least, fickness, infirmity, and death will come ; since human life, generally speaking, is subject to so many misfortunes, and exposed to so many evils, which we cannot, by any foresight or power, prevent; and wanting so many comforts and blessings, which it is not in our power to procure ; what remedy or support can there be for men but in religion; in our love of, submißion 10, and depen. dence upon, God Man is made to know more miseries than other creatures ; to feel them more, and to look forward, and to feel the anguish of them even before they come, With all this he aspires (after)


and languishes for happiness ? he dreads death more, and he fórères another life beyond. What is there that can answer to this condition to the nature of mankind, but religion only? God has made us tfabject to these miferies, and to these grearer .concerns than thofe of other credit tures. In this he is juft and good; for he has given us the knowledge of himself and the power of religion, which provides for all. If wet neglect this, the natural remedy of all our ill, it is no wonders oitower become, as is often seen, more miserable than the creatures below us They have no vice or disorder; they feel less present ill, and perith, without fear or concern. He, who has a lively and habitual sense of religion, has in that the remedy, against all vice and disordes, all mia fery, dejection, and despair. It follows us at all times, and suits jtfelt to all conditions: it gives strength to the weak, and moderation to the ftrong : it is the guide of our youth, and the fupport and comfort of our old age ; and, when it has led and preserved us through this life, it gives us hope, and, with this, patience and 'refignation in death."

The few letters, subjoined to the Discourses in the second, volumé, (fourteen in number) are a specimen of a literary corn respondence between Mr. Wells and the brothers of his pupil The subjects discussed in them are chiefly classical, philofophi: cal

, or moral. The limits, that we must preseribe to ourlelves, prevent us from entering into any examination of their merit as compositions. We select the fourteenth, which was written to his pupils who,

from the tenour of it, appears to have been, at that time, an officer in the army or navy, and, probably, employed on Toine dangerous expedition. "O DEAR SIR,

Remenham, July 20th *** I was in hopes to have had the favour of hearing from you, and desire it still, when you return again, or at any time of leisure and a good opportunity: I pray. God to direct and preserve you. Keep your men as far as possible, and as far as depends upon you, from all outrage and immorality: You know we are equally in God's. hands ; equally objects of his power and goodness, whether we live or die ; and it is right itfelf to submit ourselves to him, whatever is the consequence. With these principles consider them, and do all your duty;

; your prescribed and known duty ; for it is he who requires it." It will be very feldom, I fuppose, that it can be necessary, in any senfe, to do more. I would not defire, as your friend, to hear that you attempt any unneceflary thinys. I am, dear Sir, " Your most affectionate, and faithfui humble fervant;

« CHRISTOPHER WELLS." We cannot dismiss this article, without odierving, that inese volumes are accurately and neatly printed; and that the Dircourses are judiciously selected, and, in general, well arranged, The first volume, following the peculiar computation of the



Church, in the commencement of her year and annual course of her services, begins with the Holy Season of Advent; for cach of the tour Sundays of which an appropriate Discourse is furnished : from these the reader is led to the Nativity, and to the other Great Festivals, in the order in which they are folemnized by the

Church of England. Immediately before the fermon on the Rite of Confirmation we expected to find one on the Sacrament of Baptism ; but, not meeting with any discourse on that subject in either of the volumes, we are to conclude, that Mr. Wells left no thoughts on that important point, the Baptism of Infants ; which is so peculiarly necessary to be infifted on in these times; and which we moft earnestly recommend to the particular attention of the parochial Clergy. The sermon on the Holy Communion, in the second volume, would more properly have followed that on Confirmation. But this is a circumstance of little moment.

Though we have, in general, spoken, in terms of approbation, of these Discourses, we might select several from among the number, as possessing greater merit than the rest. Of this kind, in our opinion, are the 8th, 17th, 18th, and 21ft, in the firft volume, and the Discourses on our Lord's Sermon on the Mount, together with the ift, roth, ith, 25th, 2gth, and 30th, in the second,

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Suspiria Oceani : A Monady on the Death of Richard Earl

Howe, K. G. Admiral of the Fleet, and General of his Ma· jesty's Marine Forces. "By Dr. Trotter. 4to. Pp. 24. 25. Hatchard, London. 1800. HE many masterly exertions of nautical skill, and most :

gallant atchievements, of the naval hero, whose actions are here celebrated, and whose loss is deplored, are most fa-, vourable subjects for the display of poetical talents. Dr. Trotter has treated them with ability, and, without descending to adulation, has done ample justice to the noble object of his pane. gyric. The verses are harmonious, many of them beautiful, and the whale of them marked by no ordinary portion of the vis poetica. We shall exhibit a specimen or two, that our readers may be enabled to decide how far the judgment which we have pronounced is well-founded.

“ But, see, where drooping by the lonely ftrand,
No common woe arrests yon gallant band ;
By hardships worn, and rough with many a scar,
Their tears find furrows from the wounds of war;

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