I mater memoriæ, etsi intelligentiæ noverca, brevity is the mother of memory, though the stepmother to understanding, and so recompences in one thing what it wants in another. And indeed it is not to tell how that notions, though but raw at the first, closely laid up in the memory, and again drawn out by the Reminiscentia, or remembrance, and represented to the meditation, do wonderfully multiply and improve themselves. But if thou canst not learne so well by the Analysis, here is a Synthesis, too, or a collection, and putting of things together in the several poems withal present thee; perhaps thou mayst learn better by that. If thou canst ueither learn by analytical nor synthetical order, thy case is a great deal more lamentable, for I suspect thee of a xinpoxapdia, and a reprobate sense. If thou object against my poetry, as too light for divine subjects (as indeed there is nothing more easie then to finde fault) Moses, Deborah, and Barak, Hanna, David, Solomon, Isaiah, Zachary and Elizabeth, Old Simeon, and the Virgin Mary, and all that ever spake to God in songs, numbers, and poetical gra tulations will awarrant and bear me out in that. All Soules and Geniuses are not of a like temper, nor to be wrought upon after the same manner. Some are so harmoniously and tunably set, that they had rather read one line of a divine sonet or poëme, than an hundredth in a dull and heavy phrase, which, though it may edifie, yet it doth not ravish, and so hath a more imperfect work upon the reader. Now in these cases it is not amisse if a minister imitate St. Paul in this thing, viz. in becoming al things to al men, that by all means he may gain some. This was my real intention in taking these paines, and I trust (through God's blessing) my intentions will not be frustrate. If thou object unto me, building upon another man's foundation (as indeed this was but a small enchiridion when I first medled with it), it is so ordinary and so lawful, that it is more shame to upbraid it to another, then to be guilty of it: and thus (Gentle Reader) if thou wilt trouble me with no more objections, I shall trouble thee with no more apologies or answers, but humbly crave thy daily and importunate prayers for me, that I may be a faithful minister and steward in the Lord's House, that at last I may give up my account with joy and boldnesse in that day when all the tribes of the earth shall mourn before the Lord, to whom I shall also ever pray for thee, and for the Israel of God. Meantime taking leave of thee with the the Apostles xaip, commonly translated Farewell, I am, The least of all God's ministers, August 8, 1651, W. AINSWORTH. Here follows the body of the work; the BIBLE OPENED is in a larger type, but the Poems are printed with smaller letter. Yours, &c. SHIRLEY WOOLMER. Mr. URBAN, Manchester, June 18. HAVING at length nearly com pleted the arrangement of my Collections for the "Lancastrenses Illustres," I have still one or two difficulties to contend with. I am therefore under the necessity of requesting, through the medium of your useful Miscellany, such information respecting Portraits of the following individuals, as your numerous contributors and readers may have it in their power to afford. William Booth, Archbishop of York, temp. Henry VI. Laurence Booth, Abp. of York, temp. Edv. IV. Thomas Lever, D.D. Master of St. John's Coll. Camb. temp. Edw. VI. William Fleetwood, Recorder of London, temp. Eliz. Rich. Barnes, Bp. of Durham, temp. Eliz. Jas. Pilkington, Bp. of Durham, temp. Ekz. Matthew Hutton, Abp. of York. temp. Eliz. Wm.Chadderton, Bp. of Lincoln, temp. Eliz Henry Ainsworth, Hebrew Commentator, temp. Eliz. James I. Wm. Barlow, Bp. of Lincoln, temp. Jas. I. Jeremiah Horrox, Astronomer, (of Emm. Coll. Camb.) temp. Chas. I. Sir John Harrison, kat. M.P. Farmer of the Customs, temp. Chas. I. and II. Sir Jonas Moore, knt, Master General of the Ordnance, temp. Chas. II. Ralph Brideoake, Bp. of Chichester, temp Charles II. Richard Keurden, M.D. Historian, temp. Chas. II. Charles Legh, MD. Historian, &c. temp. Will. I. Robt. Aiusworth, Lexicographer, &e. temp. Geo. I. and II. Jerem. Markland, Critic and Scholar, about 1750. John Leland, D.D. Divine and Author, 1750. Chas. Walmsley, Catholic Bp. of Rome, 1760. Edmund Law, Bp. of Carlisle, 1768. John Whitaker, B.D. Rector of Ruan Langhorne, 1777. I am desirous of ascertaining whe ther any Portraits be in existence, by whom they are painted, and in whose possession they now are. REVIEW OF NEW PUBLICATIONS. 112. Sermons explanatory and practical, on the Thirty-nine Articles of the Church of England, in a Series of Discourses delivered at the Parish Church of St. Alphage, Greenwich, by the Rev.T. Waite, D.C.L. London, Baldwin and Co. 1826. IT is through a simple compliance with an apostolic rule, an entire renunciation of the badges and names of a party, whether " of Paul" or "of Apollos," that the usefulness of Dr. Waite's discourses will be greatly increased. Independently of their great excellence as illustrative and practical sermons, they breathe a piety which the spirit of a Sectary would taint; and they possess a holy beauty which an admixture of bigotry would mutilate and disfigure. His arguments are of fered not as the dicta of an infallible interpreter, but in that spirit, which comparing things spiritual with spiritual," would seek to convince the humble enquirer, that the Articles of the Established Religion are deducible from the Word of God-sanctioned by the authority of Scripture; and that they may be conscientiously subscribed by every clergyman, and received by every true churchman, either for doc trine or for the refutation of error. The first five Articles relate to the great doctrine of the Trinity, a docIrine upon which alone in our estimation, can the " hope that is full of immortality" rest. This doctrine is treated by Dr. Waite with great ability -not by endeavouring to explain things inexplicable, nor by speaking of that which is ineffable, but by the lawful process of argument; irrefragably proving, that the Trinity in Unity, the great mystery of our holy religion, is plainly taught and set forth in the Scriptures; and that by the attributes of power assigned to them, each Member of the Triune Godhead must necessarily be Divine; that by the cooperation of each the work of our redemption was achieved, and that to each our adoration and gratitude are due. The sixth and following Article refer to the holy Scriptures, and of their sufficiency for salvation. Of them, Dr. Waite with much truth and beauty observes: GENT. MAG. Suppl, XCVII. PART. I. D "From the sacred Scriptures alone have the knowledge of God, and the practice of true Religion in all ages been derived; for, where Divine Revelation has not been known, the worship of the true God, and an uniform observation of the duties of morality, have never existed; the scattered rays of divine light which have at any time pene trated into the darkness of the heathen world, have been all derived from this source, and may all by an attentive observer be traced to this origin. Every Christian Church, therefore, agrees in the acknowledgment, that the Scriptures were written by Inspiration of God, but every church does not allow that they contain all things necessary to salvation. That church which styles itself alone the Catholic Church, maintains the authority of oral tradition; asserts that the books of the New Testament, having been written occasionally, were never intended to be a rule of Faith; and that many things necessary to salvation were delivered verbally by the Apostles, which it required the infallible authority of the Romish Church safely to preserve, and faithfully to transmit to succeeding ages. Against this strong-hold of error, the champions of the Reformation wisely directed their first assault. They rightly judged, that if religion were to depend on the traditions of men, it must be as variable and uncertain as human inclinations and opinions; whereas, placed upon the word of God as its only foundation, it rests upon a rock; uushaken by the agitations of human passions, and unmoved by the fluctuations of an everchanging world." The intimate connection and de pendance between the Old and New Testament, are very ably and scripturally shewn in these discourses. The former shadowing forth in the sacrifices and ceremonials of the law, that one all-sufficient sacrifice which was made on the cross for us; the latter illustrating in minute particulars the predictions of prophecy, and bringing into marvellous light the obscure allusions, and the dark sayings of patriarchs and seers. And while the cere monial Law has been abrogated by a clearer and better dispensation, the moral Law, amplified by a more spiritual and a broader interpretation, remains obligatory upon us all. Of the eighth Article, which speaks of the Creeds, the same scriptural pro cess is adopted. On the Athanasian Creed, Dr. Waite writes thus "It is often objected the Creed teaches us to say "the Father is incomprehensible, the Son is incomprehensible, and the Holy Ghost is incomprehensible," and then proceeds to expound that which it has taught us is inconceivable. This is a mistake. The word in the original creed (immensus) signifies infinite or immeasurable, that is, not confined by any bounds of place or duration; and at the time the Creed was translated into English, the word incomprehensible had among Theological Writers the same meaning." and the merit of Good Works. That Church maintained that the use of the Sacraments can make up all the deficiences in our faith It also taught that the inherent holiness of and obedience, and by that means justify us. good men is in its own nature so perfect, that on account of it God is bound to esdid not. A more complete knowledge of teem them just, and would be unjust if he the Scriptures, and an exposure of the parposes to which these doctrines were pervertdangerous consequences. There is in every ed, has shewn their erroneous nature and man a natural spirit of self-justification. It is very difficult to acquire the humility absolutely demanded by the Gospel, and to be convinced that we have no claim to divine favour on account of our own goodness. The Doctrines of the Church of Rome have been secretly favoured by this disposition of the human heart; and in refuting the one, we may reasonably expect to correct the other." So far we think satisfactory-nor are we disposed to quarrel with the argument which asserts the strict warrant of Scripture, for what is laid down as doctrine in the Athanasian Creed; but of the damnatory clauses; Christian charity would pause before it consigns, on questions of faith, millions to everlasting perdition. We have known many pious people to whom these clauses were a stumbling-block, and doubtless they are an offence to tender consciences. But let us not be mistaken; we do not pretend to deny but that even the damnatory clauses may be proved to be scriptural by strict logical deduction, but we consider them offensive and inexpedient as they now stand in the Creed attributed to St. Athanasius. Condemnation by syllogism is beyond the reach of ordinary capacities, and we are but express-tiful epitome of a christian's hope; ing a wish often asserted, and even uttered by Episcopacy itself, for the exclusion of the clauses referred to. The ten Articles that follow relate to the Doctrines maintained by the Church of England, on each of which Dr. Waite has an appropriate discourse. Passing by the two former on "Original Sin" and "Free Will," with the single observation that they are ably interpreted, we arrive at the important Article of" Justification by Faith;" a doctrine which was rightly defined to be the infallible test "stantis aut cadentis ecclesia" a doctrine which Dr. Waite pronounces a distinguishing tenet of the Church of England, though, as he truly admits, "it has not been so prominently set forth in her Pulpits as it is in her Articles and Liturgy." -- "This Article," he continues, "was intended to preserve the members of our communion from two important errors of the Church of Rome, Sacramental Justification The controversies that have agitated, and continue to agitate Christian Communities, on the subject of "Faith" and "Good Works," seem to have been as dangerous as they were extraordinary. It is to be famented that these divisions have too frequently existed even within the Church. The obvious tendency of moral preaching is presumption, and false confidence; while the solifidian scheme, for want of right interpretation, has frequently degenerated into Antinomianism, "Faith working by Love" is the beau forbidding at once the meritorious efficacy, but inculcating the dutiful necessity of good works. The interprein this spirit not only sustained by the tation of this Article by Dr. Waite, is authority of Scripture, but by apposite quotations from the Homilies of the Church of England. His views on this important tenet are no less forcibly clear than they are correctly expressed, and if generally adopted, would tend greatly to heal the dissensions of which ing Article, of "Good Works," less we have complained; nor is the followably discussed, and from this Sermon we extract the concluding part, as par taking alike of sound doctrine, and of elegant illustration. obedience, though nothing to our merit. "The Gospel allows every thing to our The least as well as the greatest actions performed out of regard to its principles, are pleasing and acceptable to God. The daily labours of the humble inhabitant of à cottage, cheerfully undergone because ap pointed by God, are as acceptable to the Almighty as the most illustrious actions of the greatest Statesman or of the mightiest Monarch upon earth. He who sitteth in the heavens to behold the inhabitants of the world, contemplates no object more accept able, than a Christian resigned to his lot, however low, and endeavouring to discharge all his duties aright, from a sincere regard to his Creator's will; others may be more honoured upon earth, but the fame of such a man is great in heaven; the world may know him not, or in its admiration of wealth and power overlook him; but he is known and approved of God, he is numbered among the children of the Most High, and his lot is among the saints. In our obedience to our Maker and love to our fellow creatures let us look for the evidences of our faith, while on our faith in the merit of our Redeemer alone, we ground our hope of salvavation. By this test do you constantly examine yourselves; and whatsoever things are true, whatsoever things are honest, just, pure, lovely, or of good report, if there be any virtue, if there be any praise, think on these things." Page 204. The three following Articles, to the 17th, seem to require no further observation from us, than that the 14th is directed against the Error of the Romish Church, which maintains Works of Supererogation; the 15th is opposed to the Opinions of various Sects, some of whom believe the Son of God to be a peccable and finite Being like themselves, while others, contending for their own perfectibility, have no need of an atonement for sin, or grace to secure their salvation; the 16th has reference to Sins after Baptism; the Article attempts not to define what various Theologians have endeavoured to explain, the precise nature of the Sin against the Holy Ghost, but simply affirms that Sins after Baptism are not of this class, and that Repentance and Amendment of Life are open to all through the grace of God. But we now arrive at disputable ground. The 17th Article has ocasioned much division within the Church, and has provoked as much of the odium theologicum, both within and without, as any one question of faith that has produced differences of opinion among mankind. The interpretation of this Article by Dr. Waite is written in a very fine strain of piety, and of entire submission to divine teaching. Many questions, he observes, may be raised on this important Article, which no one need be ashamed to confess he cannot answer. With limited faculties and a finite understanding, it is impossible "that by searching" man " can find out God, or comprehend his infinite attributes; but Fools rush in where angels fear to tread.'" The great diffi culties of this doctrine have been occationed by attempts to go beyond what has been revealed; to pry into mysteries, deep, difficult and dangerous, and to unravel "the secret things that belong to the Lord our God." "This Article," says Dr. W., "proves itself-the expressions in which it is stated are those of Scripture, and therefore admit of no contradiction; whatever, therefore, is the sense of the Word of God, concerning Predestination, that must be the meaning of the Church." "This Doctrine is evidently derived from the devout references which occur in the New Testament, of the blessings of the Gospel, to the unbounded foresight and superintendence of the Deity. Known unto God are all his works from the beginning of the world," saith the Apostle James. Consequently nothing in the universe can be the result of accident, all things are the production of an Almighty mind, which, when creature dependant upon it formed one another, contemplated the whole of the connection from the beginning to the end. Hence the salvation or perdition of different orders of men, must to the divine knowledge have been apparent. What then God foresaw would be produced by the succession of causes and events, which he has ordained, he may in the strictest sense of the term be said to have predestinated what he foresaw, before he created man upon earth. That the freedom of his will would be the occasion of sin, he foresaw after the fall of Adam; that the dispensation of his grace to human kind would be the means of bringing some to everlasting happiness, and that others by the neglect of the means he should bestow, would be subjected to everlasting condemnation; yet with the perfect contemplation of these results, he determined to establish the plan of Providence, and the dispensation of mercy he had conceived. In this sense, Predestination is the everlasting purpose of God to bring by Jesus Christ to everlasting salvation those whom he hath chosen in Christ out of mankind, and of no other do the Scriptures speak. It is not the predestination of individuals, it does not relate to them merely as men, but as christians, as chosen in Christ out of mankind. The doctrine does not teach that God has foreor dained any man to be saved or to perish without regard to his moral or religious qualifications; but that He who deals in justice and mercy with all, has decreed in a peculiar manner such as believe and obey the Gospel by Christ to everlasting salvation. It leads us to believe that God hath not cast off any but those who do not like to retain him in their knowledge, and that whatever religious advantages he may bestow upon some, he is not willing that any should perish, but that all should come to repent ance." Page 261. In one point we differ from Dr. Waite. He says, "if there is a God, he must be omniscient, but can he be omniscient and not be acquainted with the future actions of men; and if he does know them, how can they be otherwise than certain? Yet if human actions are fixed and necessary, what becomes of their morality." Page 262. Human action may be fixed and necessary, where Providence has a particular point to carry, and we are justified in predicating so far from the actual progress of Christianity in conformity with the Prophecies. But we do not think it sound logic that, because actions are foreknown, they If must on that account be certain. this postulate be admitted, then Fatalism mu t be admitted also. The addresses of Nathan to David, and of the Apostles to Ananias and Sapphira, distinctly disclaim any other operation than a pure free-will in their particular criminalities. But our limits remind us that we must abruptly leave this useful and in teresting volume. On each of the remaining Articles, Dr. Waite has a separate discourse. We safely recommend this Work not less to the Theological student, than to every one who would understand the doctrines of that Church of which he professes himself to be a member, and the faith in which he has been baptized. Then haply he may find, that a good Churchman and a good Christian are convertible terms. That the tenets of his religion, standing equally remote from the superstitions of the Romish Communion, and from the bewildering dreams of Enthusiasm, are the essential principles of Christianity itself. To private families, more particularly to those who observe the practice of Sunday Evening Reading, this volume will be a great acquisition; the discourses are of such a length as never to weary attention, and the language in which they are written is admirably adapted to conciliate, to enlighten, and to improve. 113. The Vallies, or Scenes and Thought's from Secluded Life. 12mo. 2 vols. WE feel high satisfaction in having been instrumental (as we hope), to the cultivation of a taste in Religion, superior to that which has recently pre vailed. We have never thought that a shrubbery would be improved by the intermixture of nettles and weeds, nor the Church of England by taking a standard of vegetable beauty from the rank growth of the dunghill. We incidence or otherwise, (for so as the are happy to find that, whether by co purpose is answered, we care not how the matter happened,) men of educa tion and sentiment have thought it worth serious attention to represent the intrinsic merits of our Established Church in a style worthy of it; that is to say, by setting those merits, like the component parts of a handsome jewel, in a mode suited to show their effect. Good sermons are in their way very fit things; but they are as neglected as the old women who read them. Should it however occur, that a medicine can be converted into a sweetmeat, that beautiful sentiment and fine descripsound divinity can be united with tion, then people do not go to Churen as boys to School. Unconscious to themselves they are taking physic in the agreeable form of lozenges. Of such a kind is the work before us and with all the aspect of a Novel (a species of writing which is like the ideas and conversation of an educated here a good-natured but moral and es and sensible girl of twenty), we have emplary parson, who does not freeze us into monosyllables and shyness by the gorgon terrors of a Wig-but to the work itself. DOW ill, A discarded Statesman, disgusted with ultra-liberalism, all oak and no willow, retires to a lone estate in Wales. At first his family feels all the privations of solitude, arising from the lost plea sure of endless sounds of the knocker, endless how-do-ye-do's, and very cold and very hot, and Mr. A's very and Mr. B's wonderfully recovered, and so forth. The necessity of suffi cient excitement draws on by degrees a taste for the picturesque, for the wonderful beauties of Nature-we say wonderful, for, though Alison very justly remarks that the mere man of business cannot feel the true de light of such things, yet the bees of |