mals, is the peculiar and exclusive prerogative of man. Now the most important enquiry which can be presented to the reasoning faculty, is the truth of that religion which professes to bring life and immortality to light. When, therefore, God first revealed his will to mankind, he afforded sufficient proof by miracles and prophecies that Christianity was of a divine original. The work which man could not do, proved that Jesus was the Son of God. These were the evidences to which he constantly appealed, the principles which constituted the guilt or merit of those who rejected or received him. Christianity offers itself to our reason now, as it did to their senses then. Proofs which ever must be the same; others which are still increasing and strengthened, and which the argument does not now call upon us to detail, these must satisfy every impartial enquirer, that the Scriptures are what they profess to be, the Word of God. It is therefore evident that reason is entitled and qualified to judge of the truth of the Christian Revelation. For it would be strange that it should be our guide and directress in all human affairs, but that we should discard her aid, when a question comes before us, beyond all others important,-involving our eternal fate. Thus far, therefore, reason is called upon to judge and decide. But after it has admitted the truth of the Christian Revelation, it is bound implicitly to receive every doctrine which this religion is proved to maintain. "We believe then in the doctrine of the Trinity as asserted in the Scriptures, for this reason, because we are convinced of the divinity of the religion of which it forms a tenet. We do not say that we can resolve every question which may be asked, or remove every difficulty which may be raised concerning it; or, indeed, explain to you at all the nature of the divine essence; yet, still, we on this account believe what we do not understand, because we are assured of the authority of those who have declared it. We see wisdom and goodness in every one of the divine commandments: we have a system accommodated to the wants and situation of man, and light where light is required. We are, therefore, bound to receive, with credence and submission, what is revealed concerning the divine nature, although the subject lie beyond our span or comprehension. "Upon the same grounds we admit the validity of human, testimony. Experience and examination are at first necessary to establish the credit of a witness; but when once established, we rely upon his assertion for the truth of these circumstances which we have not the same means of ascertaining. Satisfied of the truth of a relator, upon every point on which we are capable of forming a judgment, we proceed to admit his testimony upon those, on which we are not. 66 In like manner the existence of sin and evil in the world, of noxious animals, and of animals in every element, preying upon 1 upon one another, might, at first view, seem to oppose and form an objection to the general tendency of Providence, and to its being considered as a scheme, the object of which is the happiness of the creation. But, as in the great plurality of cases, where we can clearly develope the will of God, as from numberless instances in which we can fully collect his designs; since in all these we behold both contrivance and benevolence, we are thence authorized to conclude, that the same motives, though not equally perceived, are, nevertheless, equally operating throughout the whole of these apparent exceptions. Now, if in natural religion, if also in evidence merely human, our ignorance does not exclude our belief, can we be less willing to admit a fact on the testimony of God, when we acknowledge that such testimony" proceeds from him? We cannot, therefore, with any consistency, receive the Scriptures as the Word of God, and yet refuse our assent to any doctrine which they may satisfactorily be proved to contain; excepting, however, upon subjects which relate to the Divine essence or operations, and which, from their nature, we cannot expect to comprehend; upon no other are we quired to believe, what we do not fully understand." re Appended to this very excellent discourse are some pertinent notes and quotations, by way of illustrating and enforcing the arguments advanced. Religion the only Foundation of Charity. A Sermon, From 2 Peter i. 7.-" To Godliness, Brotherly Kindness, and to Brotherly HE Rev. author justly concludes that the Apostle "purposed to imply, that godliness, or religious principles grounded on our objections to the Great Creator and Governor of the World, naturally lead us to the clearest and soundest ideas, as well as the most consistent and uniform practice, of brotherly kindness, or our duty and regard to our fellow-creatures, which afterwards infolds itself into the more comprehensive character of benevolence or charity." The characteristics of true Christian Charity are most ably delineated and enforced; and they are judiciously separated separated from the base and unnatural mixture of false charity." "The excessive degree of charity" it is well observed “which some extravagant enthusiasts have held forth as the highest pitch of Christian perfection, is no where dictated by the Gospel, or countenanced by the nature and reason of things. The different ranks of men, and the due subordination of the parts of human society, must be kept up for the good of the whole. Our Saviour came not to overturn the system of human policy, but to establish the administration of it on principles of truth, guiding and directing public utility.---In the infancy of Christianity, when the very continuance of it was at stake, it was then indispensible in its wealthier professors to exert their utmost strength in the relief of their poor persecuted brethren. The directions given to them on those extraordinary circumstances of Christianity cannot, with propriety be now extended to the ordinary wants and necessities of those who possess it, though a priority of pity and relief is prescribed for their use*: The measure of Christian benevolence must be left to the discretion of every well disposed heart. In no case is a man expected to submit to such a degree of mortification and self denial, as to divest himsel of that proper attention to the comforts and conveniencies of life, which himself and those immediately dependent upon him, have a right to enjoy, according to the rank and condition in which Providence has placed them. On the whole, it will be found, that both the doctrine and the practice of charity are chiefly dependent on a true knowledge and regard for the will of God, however made known to us. It is the glory of the reformed Church, that it forbids all delusive hope of bad men in the increase of charity, as well as restrains the wild and irrational suggestions of enthusiasm and superstition." After quoting thus largely from this sermon, any further encomiums on its merits would be superfluous. A Charge delivered to the Clergy of the Diocese of Bristol. at the Primary Visitation of George Lord Bishop of Bristol, in the year 1804. Published at the request of the Clergy. 4to, pp. 17. THIS charge does equal credit to the Right Reverend author, and the Clergy at whose request it has been printed. Pastoral discourses of this kind, especially at * Gal. vi, 10. the the present crisis, exhibit necessarily very much of a sameness: because all of the episcopal bench have the same subjects upon which to expatiate. There are, however, in the charge now before us, some peculiar points which the learned prelate has discussed in a manner that requires very general and serious attention. The first is on the deportment and dress of the Clergy, on which are the following observations: "To each profession is attached its peculiar functions: ours doubtless is the most important, requiring the most constant attention duly to perform, and the most scrupulous dischargé creditably to execute. We must consider that we stand in a peculiar situation exposed in some degree to the envy of many, and to the keen observation of all; for we are too often looked upon as the general censors of the world; and therefore aré more hardly dealt with ourselves. A grave austerity of manners is frequently construed into pedantic hypocrisy, and a cheerful affability is by others deemed an unbecoming levity. The times perhaps do not require the one, but certainly too much favor the other: a general relaxation of decorum, an almost universal familiarity of manners, have gained so much of late on society, that the consequences may be of a more serious nature than we are aware. Relaxation of one kind will always lead to relaxation of another; and if negligence of dress, for instance, is allowed to prevail, indifference of behaviour will soon be engendered. It has been my opinion, ever since I have been able to form one, not only that the laws required, but that decency demanded, that a Clergyman shoud always be known by his exterior appearance, and that the vanity of youth should not be allowed to prevail over a sense of decency. But I really do not feel it particularly incumbent upon me to dwell upon this point, as I have already observed, and with great satisfaction, a marked propriety in the dress of the clergy of this deanery. I shall not however make any apology for having mentioned it, because those who feel the necessity of attending to such things will not censure the remarks, and those who do not, it is highly proper should be informed that such decorum is required from them. It is by no means an illiberal conclusion, that if we see a foppishness in dress, an endeavour to make the clerical habit as little like what it was intended to be as possible, a general frivolity of conduct will prevail, and that where so much pains is taken to shake off the outward appearance, no great assiduity will be shewn to practise the essential and more important ins ward duties of a Clergyman: nay indeed I will venture to affirm, that that many of the latter will lose their effect, where the decency of the former is neglected: The next subject which we think deserving of quoting from this judicious charge is on the connexion of the Clergy with armed associations and volunteers: "It is unbecoming the clerical character, destroying that respect which, from a peaceable, gentle, and modest behaviour, they ought to create to themselves.---It does not become us to buckle on the knapsack, and to shoulder the firelock; but we should have "our loins girt about with truth, having on the breast-plate of righteousness, and our feet shod with the preparation of the Gospel of Peace, taking the shield of faith, wherewith we shall be able to quench all the fiery darts of the wicked;" and well may we put on "the helmet of Salvation," and draw "the sword of the spirit, which is the Word of God." With such weapons, and, in my opinion, with such weapons only, are our Clergy to repel the invaders: For if, my brethren, you take pains to instil into the minds of those peculiarly intrusted to you their duties, both as Christians and citizens, you will find, that you have raised a corps strong enough to resist an host of invaders: for we shall then have God on our side. A due and scrupulous attention to your sacred obligations is the most essential service you can render the State; but I do not wish to have it understood, that no other exertions are required. I am confident that every man, as a true Briton, has those feelings within him, which will suggest to him the means of being effectually serviceable, in case of actual invasion, without his shedding one drop of blood, or joining himself in any military association. There are other very excellent admonitions and remarks in this grave and seasonable charge, which well deserves the most serious consideration of the clergy in general. A Plain and Practical Discourse explanatory of the Communion Service of the Church of England. By CHARLES PLUMPTRE, A. M. Rector of Lewton, in the County of Durham, and Author of the Christian Guide. 8vo. pp. 27. Rivingtons. THE HE intent of this excellent manual, which we are earnestly desirous of seeing universally diffused, is thus stated by the author:-- Eph. vi. 14. 15. 16. 17. Vol. VII. Churchm: Mag. Nov. 1804. Cec "The |