ruse de guerre upon peaceful fish, of proclaiming a fast, and converting it into a feast; of vowing they will deny their appetites, and then dressing double quantities of what they love the best. Tell them, that Cayenne pepper is not the dust and ashes of penitence; that self-denial does not mean, confining ourselves to a favourite dish; that shrimp or egg sauce do not peculiarly dispose the mind to humiliation; that boiling lobsters alive is not the same thing with crucifying the flesh, nor skinning eels the same thing with rending the heart. If, sir, I should live long enough to hear from you, there is also a general question of great importance to my posterity, which I could heartily wish you, who seem to be a very sound Protestant, to settle; and this is, why fish is at all substituted for flesh upon a fast day. I certainly have never heard, nor could I find in the great shipload of Bibles, which went to the bottom a month ago, a single text to prove it. Nor will good Protestants say, that they do it merely because good Catholics did it before them; for the first seem to think it a high duty to hate all that was loved or practised by the last. Nor will they say, that it is for self-denial, since very many of them prefer fish to flesh; and, whatever the fish may be, the sauce is plainly no very heavy mortification. Nor, sir, can the salt which may be rubbed into us make the difference; for this, you know, is only to add good salt to good fish. If, indeed, they would eat us, after letting us lie the same length of time, without salt, I might discover some propriety in the proceeding. After all, therefore, I am inclined to think, that the reformed churches are either unreformed, or are fast falling back into Popery; or rather, I suspect, that if you are resolutely keeping hold of the spoils of the clergy, you are sauctioning both clergy and laity in those evasions, which, while they adhered to the letter, destroyed the spirit, of religion. Let me entreat you then, sir, to endeavour to turn part of the popular antipathy to Popery into an useful channel; so that men may get a good title to abuse the creed of the Papists, by avoiding their vices. I will merely add one other request. If you could contrive to pass through Billings gate this evening, and, looking about for a large skate at No. 1, lying upon a slab, fronting, to my sorrow, due south, with one broken fin and a bruised back, and would just slip me into the river, you would much oblige, sir, Your obedient servant, A YET UNCRIMPED SKATE. Billingsgate, March 21, 1811. Although we must profess ourselves no violent admirers of the style of the above communication, we nevertheless insert it, in the hope that the hints which it contains, on the subject of cruelty to animals, and on the superstitious substitution of fish for flesh, as if this constituted a fast, may have their use. REVIEW OF NEW PUBLICATIONS. A Sermon preached in the Parish Church of Stony Stratford, at the Visitation of the Archdeacon of Bucks, on Thursday, June 28, 1810, and published at the request of many of the Clergy present. By the Rev. LATHAM WAINEWRIGHT, M. A. F. A. S. of Emanuel College, Cambridge, and Rector of Great Brickhill, in the County of Bucks. Hatchard. 1810. 4to. pp. 20. THE chief object of this sermon is to vindicate the importance and utility of a learned priesthood. A contrary opinion, it should seem, has not only been maintained by a few private individuals, but has even formed the subject of grave and deliberate discourses from the pulpit. To refute this extraordinary doctrine, the preacher wishes particularly to direct our attention to the various enemies with whom the clergy have now to contend. These enemies are classed under three beads, "professed unbelievers, the adherents to the Roman catholic faith, and protestent sectaries." In remarking upon the first of these classes, he assures us, that while young men of fortune and condition search for objections to Christianity in the pages of Bolingbroke, Hume, Gibbon and Godwin, the inferior ranks are poisoned with the dogmas of Paine: it is therefore highly necessary that the clergy should be able to reply to their sophistical eavils. piness of the species, by condemning the exercise of reason in all religious subjects, and by clouding the beautiful simplicity of the Gospel of Christ by mystery the most absurd, and fanaticism the most unbounded." (p. 16). They have, it appears, a wonderful facility in quoting and perverting Scripture; their professions are specious, their zeal is misapplied, and their followers are grossly ignorant and absurd. The remedy for their misapplied zeal and specious professions is, an increased exertion of learning and talent on the part of the clergy. For their ignorance and absurdity, the only cure, which can be proposed, is the diffusion of rational principles and liberal knowledge. Happily the education of young persons is now considered as an object of primary importance; and Lancaster's inventions afford facilities for instruction, which cannot be too highly prized. second highly prized. We have, therefore, already the promise of better times, and we may hail that auspicious period, when by the combined influence of the learning of the clergy. and the diffusion of religious light among the people, the advantages of Christianity shall cease to be destroyed by unnecessary divisions." (p. 19). With respect to the second class, the adherents to the Roman catholic faith, we ought to be, prepared to shew that their errors have no foundation in the Scriptures, and that in matters of faith the Bible should be our only guide. The last class comprises the numerous body of protestant sectaries. These are subdivided into three parts, viz. Socinians, Presbyterians, Methodists. The Socinians, though trifling in number and consequence, are furnished with objections, which have a shew of learning. The clergy, therefore, ought to excel in classical acquirements. The next sub-division of Presbyterians, though uniformly, as Mr. Wainewright believes, characterized by Arian principles, is sinking fast into decay. No apprehension, therefore, is to be entertained from that quarter. The most formidable party is the last, which comprises the Methodists and Anabaptists. These persons avow their hostility to the Church: "the inevitable tendency of their doctrines" is, "to oppose the hap Such is the outline of Mr. Wainewright's sermon. It is written in a perspicuous style, and displays toward the "close a very pleasing spirit of liberality. But it is open to many objections, and must be considered as a very defective exposition of an important cause. In adverting to some of the errors into which we conceive the preacher to have fallen, we are forcibly arrested in the first instance, by several intimations in the 8th page, that certain of the clergy themselves give countenance to the opinion, which it is the object of this sermon to refute: viz. "that learning is a qualification by no means requisite in the regular clergy." This charge we have heard before, but we must beg leave to doubt its cor rectness. If a zealous divine wishes to establish the important truth, that heavenly wisdom is the first requisite for a preacher of the Gospel, and that all earthly knowledge if compared with this, is as nothing in nothing in the estimate, he is immediately suspected of a wish to depreciate the value of learning; and this too, at the very time, when his own habits are those of an industrious student, and his character stands high for talents and attainments*. The fault is not in him, but in the misconception of his hearers: they pause not to make distinctions: if he will not admit learning to be every thing, they consider him as affirming it to be nothing; and he is immediately to be exhibited, though a man of learning, as the advocate of ignorance; and though possessed of strong reasoning powers, and of a highly cultivated mind, as the abettor of folly and enthusiasm. The next great error, to which we shall advert, is of a class with some that were noticed in a former review. Mr. Wainewright considers Methodists and Anabaptists as forming one body of dissidents. (p. 15.) They are perfectly distinct from each other. The 16th page presents us with another and singular error. After taking the word Methodist in its original acceptation, as applied to the followers both of Wesley and Whitfield, Mr. Wainewright affirms, that "they avow themselves unfriendly to that admirable establishment to which we are so justly attached." So far is this from the fact, that the Wesleyan Methodists have repeatedly avowed themselves, and still continue to avow themselves, to be churchmen. Whether they always act in a manner consistent with that avowal, is a different question; This is not an imaginary case. We allude to a particular instance which fell under our notice: and it is very possible that Mr. Wainewright himself might have been present on the occasion. their assertions are plain and posi tive, whatever be the ambiguity of their conduct. After these and similar mistakes, it can hardly be expected, that the preacher should correctly state the doctrines, either of the Presbyteri ans, or Methodists, or Anabaptists. In reference to the articles of their creed, little information is communicated, and even that little is incorrect. The person who would refute their opinions, should first ascertain* what those opinions are ; for it would be an unfortunate circumstance, if, in attacking the principles which he erroneously ascribes to them, he should find himself maintaining the very doctrines which they labour to propagate. In examining the importance of learning to a preacher of the Gospel, we shall do well not to confine ourselves to vague and general expressions. Learning is surely valuable to every man; and he must have a singular constitution of mind, who, with the means of adding to his knowledge, shall deliberately be contented with pres sent attainments. But the relative value of different branches of learning must vary with the occupation and object of the individual. The first duty of a clergyman is, to impress upon his hearers the doctrines of the Christian religion; and his first qualification is a heart well disciplined and prepared by the influence of the Spirit of God, and devoted to the sacred cause. In a country parish, where sophistry and philoso phism have not yet invaded the re pose of humble life, a minister, who understands clearly, and is able to A very worthy person of our acquain tance was once seized with the spirit of pro selytism, and determined to embark on a mission. "I have a great mind," said he, the bye, can you tell me what religion they "to go and convert the Calmuck Tartars. By are of?" This worthy person was probably descended from the French king, of whom we read, that he besieged, during the dark ages, a town in the Netherlands which be longed to himself, expound with feeling and effect, those simple, yet sublime truths, which are calculated to make men wise unto salvation, requires few other literary qualifications, and surely his unlettered audience need nothing more. Classical researches may gratify his taste and improve his understanding. Mathematics, and botany, and geology, and chemistry, and history, and every department of learning, which has been illustrated either by the living or the dead, will afford him many a pleasant reflection, will elevate his views and expand his intellect; may enable him to combat the sceptic, or to refute the Socinian; but they will probably not contribute to render him a more useful priest of such a parish; they may possibly not add to the earnest ness and simplicity with which he preaches the Gospel to the poor, or ministers to the wants of a departing soul. His own hopes, and fears, and enjoyments, are all connected with the records of God; from these he draws for others, the argument of consolation, or the language of reproof; and there are the principles, which will preserve him and his flock uablameable though life, and secure to them peace at the last. But it may happen, according to the supposition of Mr. Waine wright, that a parish shall be disturbed, either by professed unbelievers, or Roman catholics, or protestant sectaries, and possibly by samples of each. It cannot admit a question, that the clergyman, who, to real piety unites a thorough knowledge of their several errors, and is prepared by various learning to combat their opinions, and to expose their fallacy, will be best qualified for the duties of his station. Yet, in most cases, the great appeal must be to the Scriptures themselves; and a due knowledge of the word of God will even, in this view, be infinitely more valuable than literary attainments, however great, and however varied. The multitude are little able to enter into abstruse dis quisitions, or to comprehend the force of elaborate argument. A plain appeal to the understanding and the conscience will produce a greater impression on their minds, than all the efforts of literary warfare. If the doctrines of St. Paul be delivered with the zeal and energy of St. Paul, Homer and Virgil may sleep secure upon their shelves. Let it not be imagined that we are the enemies of learning. One of our objections to the sermon before us is, the defective standard of learning which it proposes. Till we arrive at the 13th page, we are at some loss to discover what is the precise department of literature which the preacher would recom➡ mend: and we are a little disappointed in finding that allusion is made only to classical acquirements, as combined with theological studies. We mean not to detract from the importance of this sort of knowledge; its value is unquestionably great. But we must be permitted to observe that a clergyman, who would be armed at all points-who would stand forward as the champion of our faith against every assailant-must take higher ground. "In all ages," says Bishop Horsley, "if the objections of infidels are to be confuted; if the scruples of believers themselves are, to be satisfied; if Moses and the Prophets are to be brought to bear witness to Jesus of Nazareth; if the calumnies of the blaspheming Jews are to be repelled, and their misinterpretations of their own books confuted; if we are to be ready," that is, if we are to be qualified and prepared, to give an answer to every man that asketh us a reason of the hope that is in us; a penetration in abstruse questions; a quickness in philosophical discussion; a critical knowledge of the ancient languages; a familiar acquain tance with the Jewish history, and with all parts of the sacred writings; a sound judgment; a faithful memory, and a prompt elocution; are talents, without which the work of an evangelist will be but ill performed. When they are not infused by inspiration, they must be acquired by diligence in study and fervency in prayer." The Apostles, according to the same writer, "were profound metaphysicians, the best of moralists, well-informed historians, accurate logicians, and excellent in that strain of eloquence which is calculated for the conveyance of instruction, the enforcement of duty, the dissuasion of vice, the conviction of error, and the defence of truth. And whoever pretends to teach without any of these qualifications, hath no countenance from the example of the Apostles, who possessed them all in an eminent degree, not from education, but from a higher source t." If these observations are intended for the benefit of the clergy in the present day, it is certain that a mere regard to classical pursuits, even as combined with theological studies, will hardly reach the case. We have long been of opinion, that attention to mathematical learning, as encouraged in the university to which Mr. Wainewright belongs, is of considerable importance to a clergyman. If it improve his reasoning faculty; if it enable him to separate truth from falsehood ; to detect misconception, and to expose sophistry; to arrive at just conclusions by the shortest process; to exercise" penetration in abstruse questions, and quickness in philosophical discussion;" there * Horsley's Sermons, vol. i. sermon 14. Ibid. The Bishop in this passage does not affirm, that no person ought to teach without these qualifications, but only that the example of the apostles cannot be adduced in favour of inferior endowments. The apostles were sent forth to enlighten the world: and those who are called to protninent situations in the church, or whose ta lents and connexions are likely to bring them forth into public view, would do well to furnish themselves with all the treasures of learning, which can be of service in their profession. A country clergyman has a very inferior, may peaceably lead his little flock in the good and the right way. we can be little doubt of the advantage, which would result from such a preparation. Whether Paley, and Watson, and Horsley, would have been writers of eminence if they had neglected mathematics, presume not to inquire; but the logical precison, the perspicuity of arrangement, and force of reasoning, by which their works are so peculiarly distinguished, are intimately connected with scientific attainments. It is, perhaps, scarcely too much to say, that every department of liberal science may be rendered subservient to the cause of religion; and he, who would effectually oppose all the fleeting errors of the day, must stand in the first rank of scholars and divines. it happen that men so ignorant as 1. That learning is not the first requisite, neither is it in all cases absolutely essential. the first preaching of the Gospel to 2. "It pleased God to commit men, whose former occupation and condition may be supposed to have excluded them from the pursuit and the attainment of learning, and from the advantages of education, power might be of God-not of that the excellency of the them *. 329 " 3. Originally, perhaps, they were men of little learning, fishermen, tent-makers, excisemen: but when they began to preach, they no longer were illiterate; they were rendered learned in an instant, without previous study of their own, by miracle t." that though information of every |