you are to imagine that you hear We saw the very faces of the | derstand what Demosthenes meant Jews: the staring, frightful dis- by laying such stress on delivery. tortions of malice and rage! We You are to bring before you the saw the buffet: my soul kindled venerable figure of the preacher: with a flame of indignation; and his blindness, constantly recalling my hands were involuntarily and to your recollection old Homer, convulsively clenched! But when Ossian, and Milton, and associathe came to touch on the patience, ing with his performance the methe forgiving meekness of our Sa-lancholy grandeur of their geniuses; viour; when he drew to the life his blessed eyes streaming in tears to heaven; his voice breathing to God a soft and gentle prayer of pardon on his enemies, "Father, forgive them, for they know not what they do!"--the voice of the preacher, which had all along faltered, grew fainter and fainter, until his utterance being entirely obstructed by the force of his feelings, he raised his handkerchief to his eyes, and burst into a loud and irrepressible flood of grief. The effect was inconceivable: the whole house resounded with the mingled groans, and sobs, and shrieks of the congregation! It was some time before the tumult had subsided so far as to permit him to proceed. Indeed, judging by the usual, but fallacious standard of my own weakness, I began to be very uneasy for the situation of the preacher. For I could not conceive how he would be able to let his audience down from the height to which he had wound them, Whatever I had been able to without impairing the solemnity conceive of the sublimity of Masand dignity of his subject, or per- sillon or the force of Bourdaloue, haps shocking them by the abrupt- had fallen far short of the power ness of the fall. But-no: the which I felt from the delivery of descent was as beautiful and sub- this simple sentence. The blood, lime as the elevation had been which just before had rushed in a rapid and enthusiastic! The first hurricane upon my brain, and, in sentence with which he broke the the violence and agony of my feelawful silence, was a quotation from ings, had held my whole system in Rousseau: "Socrates died like a suspence, now ran back into my philosopher, but Jesus Christ like heart, with a sensation which I a God!" I despair of giving you cannot describe: a kind of shudany idea of the effect produced by dering delicious horror! The pathis short sentence, unless you roxysm of blended pity and indigcould perfectly conceive the whole nation, to which I had been transmanner of the man, as well as the ported, subsided into the deepest peculiar crisis in the discourse. self-abasement, humility, and adoNever before did I completely un-ration, I had just been lacerated -"but Jesus Christ-like a God!". If he had been indeed and in truth an angel of light, the effect could scarcely have been more divine. and dissolved by sympathy for our Saviour as a fellow-creature; but now, with fear and trembling, I adored him as" a God!" If this description give you the impression, that this incomparable minister had any thing of shallow theatrical trick in his manner, it does him great injustice. I have never seen in any other orator such an union of simplicity and majesty. He has not a gesture, an attitude, or an accent, to which he does not seem forced by the sentiment which he is expressing. His mind is too serious, too earnest, too solicitous, and at the same time too dignified to stoop to artifice. Although as far removed from ostentation as a man can be, yet it is clear from the train, the style, and substance of his thoughts, that he is not only a very polite scholar, but a man of extensive and profound erudition. A His gracious attributes, and prove the share His offspring have in his paternal care.❤ COWPER. This man has been before my imagination almost ever since. thousand times, as I rode along, I dropped the reins of my bridle, THE popular argument for the stretched forth my hand, and tried existence of A GREAT FIRST to imitate his quotation from Rous- CAUSE; an. argument obvious to seau: a thousand times I aban- all, and carrying in itself irresistible doned the attempt in despair, and conviction, arises from the evident felt persuaded that his peculiar traces of design, or contrivance, manner and power arose from an and that fitness of things for each energy of soul, which nature could other, which we meet with throughgive, but which no human being out all parts of the universe. There could copy. In short, he seems is no need of nice or subtle reasonto be altogether a being of a formerings to convince us of the truth of age, or of a totally different nature this matter; a manifest contrivance from the rest of men. As I recal, immediately suggests the idea of a at this moment, several of his aw- contriver. It strikes the senses fully striking attitudes, the chilling like the force of an electric shock, tide, with which my blood begins and although we may be perplexed to pour along my arteries, reminds with sophistical reasonings against me of the emotions produced by it, yet nothing can shake our belief the first sight of Gray's introduc- in it. No person, for example, that tory picture of his Bard. understands the principles of optics, and the structure of the eye, can believe that it was formed without skill in that science; or that the ear was constructed without the knowledge of sounds. All our accounts of nature are full of instances of this kind. The admirable Guess my surprise, when, on my arrival at Richmond, and mentioning the name of this man, I found not one person who had ever before heard of James Waddell! Is it not strange, that such a genius as this, so accomplished a scholar, so be one. of the creatures seem to have but one sense, or two at the most: touch and taste. Ought such an animal to conclude against the existence of odours, sounds, and colours? To another species is given the sense of smelling. This is an advance in the knowledge of the powers and properties of nature: but if this favoured animal should infer from its superiority over the class last described, that it perceived every thing which was perceptible in nature, it is known to us, though perhaps not suspected by the animal itself, that it pro and beautiful structure of things, so wisely adapted for final causes, exalts our idea of the contriver, while the unity of design which pervades the whole shews him to The great motions in the system, performed with the same facility as the least, evince his almighty power which gave motion to the earth and the celestial bodies with equal ease as to the minutest particles. The simplicity of the laws that prevail in the world, the admirable disposition of things in order to attain the best ends, and the beauty that every where adorns the works of nature, infinitely su-ceeded upon a false and presumpperior to the utmost efforts of art, suggest his consummate wisdom; while the usefulness of the whole scheme, so excellently adapted to the purposes of the intelligent beings that possess it, together with the internal disposition and moral structure of these beings themselves, shew his unbounded goodness. These are arguments sufficiently open to the views and capacities of the unlearned, while they, at the same time, acquire new strength and lustre from the discoveries of the learned. The operations of the Deity, and his interposition in the affairs of the universe, shew that as he originally formed, so he still continues to govern it, and the depth of his counsels, even in conducting the material universe, of which a great part surpasses our knowledge, is calculated to inspire an inward veneration of that great Being, and to dispose us to receive what revelation may further teach us concerning Him. tuous estimate of its faculties. To another is added the sense of hearing, which lets in a class of sensations entirely unconceived by the animal before spoken of; not only distinct, but remote from any which it ever experienced, and greatly superior to them. Yet this last animal has no more ground for believing that its senses comprehend all things, and all properties of things which exist, than might have been claimed by the tribes of animals beneath it; for we know that it is still possible to possess another sense, that of sight, which shall disclose to the percipient a new world. This fifth sense makes the animal what the human animal is; but to infer that possibility stops here, that either this fifth is the last sense, or that the five comprehend all existence, is just as unwarrantable a conclusion as that which might have been made by any of the different species which possessed fewer, or even by that, if such there be, which posBut, no man hath seen God sessed only one. The conclusion at any time." And this, says a of the one-sense animal, and the late eminent writer, makes the great conclusion of the five-sense animal difficulty; but it is a difficulty stand upon the same authority. which chiefly arises from our not There may be more and other senses duly estimating the state of our than those which we have; senses faculties. The Deity is the object suited to the perception of the of none of our senses; but then powers, properties, and substance we should reflect what limited ca-of spirits. These may belong to pacities animal senses are. Many higher orders of rational agents; to suppose that we are the highest, ANALOGY 4 SOURCE OF EVIDENCE. for there is not the smallest reason the characters of divinity are less evident? Do we not find such characters in the works of creation? The heavens declare the glory of God, and the firmament sheweth forth his handywork. The invisible things of God, even his eternal power and Godhead, are clearly to be learned from the things that he hath made. In the universal frame of nature may be read the power, the wisdom, and the goodness of the Author of nature. If the works of creation by being what they are, discover whose they are, why should it be thought a thing incredible that the word of God should manifest itself to be HIS, by its own intrinsic light, and beauty, and majesty? Is it improbable that men should know the scriptures to be the word of God, in a way analogous to that in which they know the world to be his work? Can we distinguish the face, the voice, the writings of one man from those of another? Does a lamb know the voice of its dam? Can sheep distinguish the voice of their shepherd from that of a stranger? And why, then, may there not be such an impress of God on his word, as that all whom the god of this world hath not blinded, can distinguish it by that impress from every human composition, even as when the sun is risen, we need no further evidence to convince us that it is day. IN all human productions of the same hand, we find a certain similitude, by means of which a critical observer may, in most cases, determine the author, without any further information. The lines and colourings of a picture may possess such peculiar characteristics, as to perpetuate the name and credit of the artist without any written eulogy; insomuch that performances seen in different countries shall be confidently and justly attributed to the same author. The proportions of a building may discover who is the architect, with more truth and precision than a name graven in stone. An author's style shall be as certain a criterion for distinguishing the productions of his pen as the very features of his face are to ascertain the identity of his person while living. And this observation extends also to moral conduct; for, notwithstanding the great variety of modes of action, mankind adhere to national principles, considered as collective bodies; and each man to his own principles considered as an individual. Hence arises that opinion which one man forms of another from a line of conduct, which shall enable him to judge with a high degree of probability whether any specific action be justly attributed to any particular person. The application of these remarks is obvious. Is there a character in the works of man, which indicates the author; and shall we suppose that in the works of God 10 Theological Review. A Charge delivered to the Clergy of the Diocese of London, at the primary Visitation of that Diocese, in the year 1814. By William Lord Bishop of London. Hatchard. 3s. establishing the national system of of education. But excusing, if possible, this meagre eulogium, probably demanded by the etiquette of office, rather than by the rigid claims of justice, we have the pleasure to announce that the Charge delivered by the present metropolitan contains some useful and important truths, and that his lordship's sentiments are decidedly orthodox. He does not hesitate to aver his conviction, that the profession of Unitarian tenets affords a convenient shelter to many, who would be more properly termed Deists, and who, by the boldness of their interpolations, omissions, and perversions; by the indecency of their insinuations against the veraci Ir will probably be recollected by some of our readers, that the administration of the late bishop of London, though short, was chiefly distinguished by its decided hostility to the Evangelical clergy, and its vigilance in warding the diocese from the intrusion of methodistical heresy. The friends of Dr. Povah, and the inhabitants of Fulham, will not easily forget the ecclesiastical discipline which deprived them of their pastors; nor will the candid and considerate of any denomination forbear to lament the unreasonable in-ty of the inspired writers; by their discretion in which it originated. familiar levity on the awful mysteDr. Randolph was unhappily born a ries of religion, and their disrespectcentury too late for the high station ful reflections on the person and ache was destined to occupy; and his tions of their Saviour; are distinantediluvian notions were but ill a-guished from real Unitarians, and dapted to the commencement of the nineteenth century. betray the true secret of the flimsy disguise which they have assumed as a cover from the odium of avowed infidelity." He also very properly considers it creditable to the religi ous character of the age, that in His reverend successor, though a far more enlightened prelate, has passed over, as might be expected, the obnoxious proceedings of the late bishop, fitted only for other re-fidelity is reduced to sue for admitgions and other times; and has very tance in the garb of Christianity." courteously ascribed the tendency of pp. 15, 16. his general administration to a com- Equally averse to the opposite exmendable endeavour to prevent "con-tremes of Puritanism, and Socinian fusion and disorder in the church; infidelity, the present bishop of Lonto replace ecclesiastical discipline on don is nearly as much alarmed at the its ancient footing; and to recover growing influence of the Evangelical the rights, and assert the legitimate clergy, as was his predecessor; and authority of the spiritual governor." considers that, deeper wounds have The wise policy" thus pursued, been inflicted on the church by the and which directed the expulsion of madness or folly of enthusiasts and one of the most eloquent of the cler- fanatics, than by the malice of her gy, for his becoming the strenuous most inveterate enemies." And and successful advocate of the Bible though he does not anticipate "the Society, and for his decided attach- troubles excited by the Puritans" in ment to Evangelical truth; at the former times, he thinks" the evil to same time, that it sedulously pre- be reasonably apprehended is, a gravented the admission of men of a si-dual diminution of attachment to the milar stamp into the diocese; consti- national church, which, in its immetute the principal theme of the eulo-diate effects, would abridge the gy, except, indeed, that we are informed, the late bishop of London afforded his effective co-operation in sphere of her beneficial influence, and might lead, in its possible consequences, to the subversion of an |