must unavoidably cleave to compositions circumstanced as these were.

It is not to be expected that sermons writ. ten so rapidly, and purely for the purpose of doing good to his congregations, without the least view to the publication of them, should be very correct. He found time to forge and hammer, but he had none to file and polish. His manuscripts are, in many instances, so crowded and interlined, as to be almost unintelligible: Besides, it was his constant prac tice to insert connecting and explanatory observations, at the time of preaching, according as his feelings and judgment suggested at the moment. It is entirely owing to the exceeding great care and labour of the Rev. Mr. Richardson, and to his intimate knowledge of the author and his sentiments, that this volume is in the respectable condition in which it is now presented to the public. Any defects, which still remain, it is trusted, will be found not very material; and the reader will have the candour to ascribe them to their true causes, as above related.

The inhabitants of the town of Hull, expressed a great desire to see some of Mr. Milner's sermons in print, and the writer felt it incumbent upon him to gratify their wishes. He acts in obedience to this call; but at the same time he judges it entirely expedient not to publish too many at once. Among the vast collection of the manuscripts of Mr. Milner, there are many striking compositions on Scripture-Characters; some specimens of which

This

are now published. There are also several Official Sermons, preached at the election of mayors, &c. but, whether it will be proper to publish any more of his practical discourses, must depend on several circumstances. volume, he doubts not, will be highly acceptable to the affectionate friends of the author; and he considers it, also, as a trial of the taste of the public.

All the subjects of practical divinity, were well digested in Mr. Milner's mind; but he never chose to be tied down by artificial rules of composition. In delivering his thoughts from the pulpit, he had generally one point in view; and if he sometimes digressed pretty freely, he made his whole design clear before he had done, and returned upon his audience with redoubled force. In the manuscript sermons, there are frequently wanting a few very short connecting sentences,to effect and finish the LUCIDUS ORDO; and where these can be supplied successfully, all becomes at once free from embarrassment and obscurity.

Though this refers to the first edition of these sermons, published under the care of the friend above-mentioned, it equally applies to the second, which now lies before us, and accounts for the abruptness which we found in many passages, particularly near the conclusion of a sermon. (To be continued.)

In our preceding Numbers, we shewed the influence, and, in consequence, the importance of Reviews; and insinuated that the conduct of Journalists is often highly reprehensible. We will now proceed to justify the insinuation. And, as the mischief is usually the greatest, when false or hostile principles are propagated under the mask of truth and friendship, we will first notice the work entitled the ANTI-JACOBIN REVIEW. This Journal commenced in July, 1798, with professions the most laudable; a resolution to oppose with intrepidity the efforts of Jacobinism and Infidelity; and to defend with all its energy, the Government and Religion of our Country. For a season its exertions were spirited and happy. It exposed the artifices, and lowered the tone, of several popular publications, in which a regular and systematic attack on our excellent Es

tablishments was carrying on; and, in this view, was, unquestionably, the instrument of good.

There was, however, it must be confessed, even at this period, a violence displayed in the work, beyond what is usually thought requisite in the support of truth; but the cause was important, and the occasion pressing. There were symptoms also, from the first, which caused suspicions, whether any thing beyond a mere political religion was the object of its defence; but its conductors avowed themselves "orthodox," "champions of truth," and were loud in declarations of their inviolable adherence to the Church of England. Gladly, therefore, we hailed them as allies, afforded them our countenance, and became interested in their success.

Great then was our regret, when, before the expiration of a single year,

we witnessed a conduct glaringly inconsistent with these professed principles Great was our regret, when this boasted attachment to the Church displayed itself in the mutilation of her genuine doctrines, the abuse of her faithful ministers, and even the reprehension of her eminent prelates. Yet, that such has been the fact, every competent and unprejudiced judge will be fully convinced, after a perusal of this Journal, from May, 1799, to the present period.

are without a

But we need not, alas! have recourse to any remote part of the conduct of these Journalists, to discover this lamentable abandonment of their avowed tenets. We have a fair specimen both of their religion and manners, in their Review for January 1802. In this Number, p. 85, having interpreted St. John xvii. 20, 21, as favouring the notion, that all persons, of all communions, differing, in form of government, from their own, 66 ground for the hope they entertain" of salvation, our critics thus proceed "O would our Bishops attend to this, as their predecessors, the Apostles, did before them, and they would contribute much more effectually to the enlargement of the flock of Christ, than by delivering Charges recommen. datory of SPIRITUAL RELIGION, a term, to which a Quaker or a Methodist may be able to affix a meaning, but which a sound Churchman does not understand. It is a religion double distilled-its substance all evaporated in fumo, and may suit us when we are out of the body, but leads only to confusion and every evil work, while we remain in it." What language is this, from the persons here using it! Unbelievers have condemned, as absurd or hypocritical, all regard for Christianity, except as a mere external thing, an engine to overawe the multitude; men of the world, absorbed in business, or drowned in sensuality, have practically denied all that is spiritual in religion; Dissenters, with a view to depreciate the Establishment, have insinuated that our religion chiefly consists in forms; Mr. Daubeny has maintained, that the spirituality of divine worship is not Christ. Observ. No. 8.

essential to the being of the Church of Christ; but never, surely, till now, was spiritual religion thus avowedly rejected, and openly ridiculed, by professed Christians, and Defenders of the Church of England.

Nor can it, by any means, be affirmed, that the object of this contempt, is only spiritual religion, as disfigured by wild Enthusiasts and extravagant Sectaries. Under this insinuation, the attacks of these Critics on vital Christianity are usually sheltered. But here they have confessed the plain truth. The immediate subjects of the present censure, are not only strict observers of the external ceremonies of our Church, but able defenders of her constitution and discipline. And, if the opinion of these Critics is to be regarded, so far are the persons in question from being enthusiasts in religion, that their characteristic defect is an excess of moderation. The theology objected against is, however, according to their own express language, the "spiritual religion which is encouraged by those who ought to discountenance it ;" the "religion recommended in the Charges of our Bishops." It is, therefore, spiritual religion, as expressly defined to be, sincere devotion of the mind to God; an humble resignation to all his dispensations; an universal and unvaried obedience to his will;" spiritual religion, as exhibited under all the aids of elegant composition, exalted station, and the best-regulated piety.

a

But have these Reviewers indeed any ground for representing this species of religion, as some surd thing, which is only intelligible to "new-fangled," abQuakers and Methodists? What saith the Scripture? "God is a Spirit, and they who worship him, must worship him in Spirit and in truth." Man is compounded of soul and body, and is commanded to "glorify God with his body and his Spirit," to "love him with all his heart, with all," &c. The whole Christian dispensation is styled "the ministration of the Spirit.” "The law is spiritual,” Every true Christian is quickened, taught, renewed, strengthened, and comforted, by the Spirit. He is instructed to pray, live, walk, sing, bless, &c. in the Spirit. All his accep2 A

table works are denominated "the fruits of the Spirit." The enjoyments, for which it is his grand object to prepare, are spiritual; and hereafter, even his body will be spiritualized. His present religious attainments are, therefore, also styled, "the first fruits of the Spirit," and "the earnest of the Spirit," &c. &c. And this influence and use of the Spirit, is essential in Christianity. For, "Except a man be born of water, and of the Spirit, he cannot enter into the kingdom of God." "No man can say that Jesus is the Lord, (can really rely on him as his Lord and Saviour, but by the Holy Ghost." And, "If any man have not the Spirit of Christ, he is none of his." "To be carnally minded," we are also taught, "is death, but to be spiritually minded, is life and peace." Christians are enjoined, to "set their affections on things above;" to "look at the things which are unseen and eternal; yea, their "citizenship is in heaven." It is moreover expressly affirmed, that "he only is a real Jew, who is one inwardly," and that "circumcision is that of the heart, in the spirit, and not in the letter." And those persons who are zealous for externals, and neglect internals in religion, are every where treated with the utmost severity, and compared to "blind Pharisees," and "whited sepulchres." The characteristic epithet, therefore, by which true Christians are distinguished, is, that they are “spiritual.”—And yet, "spiritual religion," we are to believe, is some "new-fangled thing, to which no persons can affix a meaning but Quakers and Methodists."!!

But what saith the Church of England on the subject? It is, we see, affirmed, that "a sound Churchman does not understand the term spiritual religion."-The Sacraments of our Church are, however, "an outward visible sign of an inward and spiritual grace.” Her ministers are inwardly moved, to take upon them their high office, by the Holy Spirit." All her true members are "baptized with water and the Holy Spirit;" they "receive remission of their sins by spiritual regeneration;" they "spiritually eat the flesh of Christ, and drink his blood;" they are sanctified, guided, strengthened, comforted, &c.

precisely after the example of the Scripture Christians, by the Holy Spirit; they "feel in themselves the working of the Spirit of Christ, mortifying the works of the flesh, and their earthly members, and drawing up their mind to high and heavenly things;" they pray, that "God's Holy Spirit may be ever with them;" that they may "daily increase in his Holy Spirit more and more ;" &c. &c.-Clearly then, those persons, from whose minds "all notions of spiritual religion are evaporated," are equally free from the religion of Scripture and of our Church.

But what say our primitive Bishops, and other writers of eminence? For, even the venerable name of Hall is introduced by these Critics, and his works recommended to our perusal. (See as above.) Hear then Bishop Hall. "Every religion," saith this real ornanent of our Church, "bears in her lineaments the image of her parent: the TRUE RELIGION, therefore, is SPIRITUAL, and looks like God, in her purity: all false religions are carnal, and carry the face of nature, their mother, and of him whose illusion begot them, Satan.... Let this then be the Lydian stone of trial; we need no more." (Deca. iii. Epis. 3.) Again, he says, "A Christian is the living temple of the living God; where the Deity is both resident and worshipped." (Deca. v. Epis. 3.) And again, "Then only can I find my. self happy, when, overlooking these earthly things, I can fetch my joy from heaven.-What an heaven do I feel in myself, when, after many traverses of meditation, I find in my heart, a feeling possession of my God." (Deca. ii. Epis. 1.)-Hear Bishop Jewell; hear the judicious Hooker. It is useless. As soon may our Critics raise the worthies of those times from the dead, as produce a man of them who ridicules spiritual religion.

But what say our great modern Prelates? "Let the friends of religion seize the present favourable opportunity of diffusing and enforcing by their instruction and example, the principles of vital and spiritual religion."-We ask our Reviewers pardon. It is the theology of these Dignitaries, to which they specifically object.

Our heart's desire, and prayer to God, is, that "we may daily increase in his Holy Spirit, more and more, until we come unto his everlasting kingdom;" "that all carnal affections may die in us, and that all things belonging to the Spirit may live and grow in us;" that the whole body of Christians, "as lively stones, may be built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ."-Every other kind of religion, we are persuaded, is not only defective, but ruinous. "Having the form of godliness, but denying the power of it," is expressly characteristic of "perilous times" to the Church. It is a farce that cannot be supported, beyond a certain limit, in consistency with her public existence in any place.

These observations are equally warranted by Experience, as they are deducible from Scripture. What constituted the radical sin, and proved the

final ruin of the ancient Jewish Church? Was it not the very thing we are reprobating? They substituted the shadow of religion for its reality. They laid an

undue stress on certain external ordi

nances, saying, "The Temple of the Lord, the Temple of the Lord, are these," and neglected the spirit of their dispensation. What excited the divine displeasure against the Christian Church at Sardis?" She had a name to live, and was dead." What has contributed more to the enormities of the Church of Rome, than the hopes of salvation she has excited in all, within her external pale, without any proper regard to character? In what originated the unexampled desolations of so many other Churches, which we have recently witnessed? CHRISTIAN OBSERVERS, with one voice answer, In the neglect of the genu. ine spirit of Christianity; in the attempt to preserve the body without the soul of religion. The usual progress is this. "First," as a late eminent Prelate observes, men grow unmindful of the distinguishing articles of Christianity; then, always, of what they hold in common with the heathens;" and then are

Would our Reviewers attend to this, they would contribute much more effectually to the support of the Church of England, than by publishing critiques, recommendatory of a religion without spirit; a kind of thing to which a Materialist or a Papist may be able to affix a meaning, but which a sound member of our Church does not understand. It is a religion doubly gross; it is corrupt; it is pestilential.-But, when will these gentlemen learn, that "he who made that which is without, made that also which is within ;" and that "God looketh not only at the outward appearance, but also at the heart?" When will they discover a proper concern for forms and ceremonies, without depreciating what it is the grand end and object of all external institutions to produce, real practical Christianity? When will they see the necessity of something more, than that

mere outward

union

with Christ,

through the profession of his religion, which, as Hooker expresses the matter, leave men 66 wicked Heretics, and Imps and Limbs may impious Idolaters, of Satan?" (See Eccles. Pol. b. iii. p. 99.) When will they be convinced, that no persons can support the cha

racter of true ministers or members

of the Church of England, who do not equally respect her Constitution and her Doctrines ?

If they persist in their present conduct, and can indeed retain readers, the mischief must be incalculable. If they "will neither go into the" spiritual "kingdom of God themselves, nor suffer those who are entering, to go in ;" if they persist in lavishing unqualified abuse, on all persons, of whatever respectability, who exert themselves to revive the languishing spirit of true religion among us, to "strengthen the things which remain, that are ready to die;" if such characters are to be stigmatized as "Quakers," and "Methodists," and persons who have "a sneaking kindness for the Tabernacle;" as guilty of "baseness of design," wilful misrepresentation," "most gross falsehood," "malicious ingenuity,” “ aggra

66

vated insolence;" as doing what is most base, in a manner, if possible, more base," "poisoning the public mind, under the fair pretence of improving it," carrying on a “conspiracy against the Church," resembling "the purring of a cat ;" &c. &c.; if all this, disembogued in a single article, is to be tolerated from persons, styling themselves "Guardians of polite Literature," and Defenders of our Church; who will not think that our polite Literature and our Orthodoxy deserve equal commiseration?-Or, rather, who will not wonder, that persons, whose pretensions and conduct are so diametrically and notoriously at variance, should possess any credit whatever? Who will not say, from such Guardians, may polite Literature, the Church of England, and true Religion, speedily be delivered?

MRS. H. MORE'S SCHOOLS; OR, THE

BLAGDON CONTROVERSY.

MRS. H. More, as we have heard, about ten or twelve years ago, when, viewing, in company with some friends, the romantic and beautiful rocks of Cheddar, which are a few miles distant from the place of her summer residence, was struck with the miserable appearance of the children who gathered round her, and was induced to look into many of the neighbouring houses.

She perceived that the poverty of the people was great; their manners rude in the extreme; and their religious ignorance almost incredible. She repeated her visits, being desirous of doing something, though at first she scarcely knew what, for the melioration of their condition. At this time only a very inconsiderable number of the inhabitants of the parish of Cheddar attended the Church. It was discovered that in this, and in the adjoining parishes, immoralities of every kind abounded; that modesty and decency were little known among the females of the district; and that the men were frequently guilty of crimes which subjected them to a public trial at the Assizes.

We are not sufficiently acquainted with the history of all the schools of Mrs. More, to be able to supply our

readers with an account of the origin of each. We well recollect, however, to have heard, that, at the time of which we now speak, she had a controversy to sustain, not with the Clergy, very few of whom resided at that period in the parishes in question, but with many of the inhabitants, who, suspecting her intentions, invented and propagated various calumnies against her. One subject of general apprehension among the lower class of people, was, that she meant to carry the children beyond seas, and to reduce them to a state of slavery. It was contended, that she had at least some intention of raising money from the labour of the poor; for no one, it was said, ever pretended to confer any good on others, without having some selfish design.

It is worthy of remark, that it was the name, nut of methodism, but of religion, which was at this time unpopular and odious in many of these places. "We have hitherto done without religion, and we want none of it among us, was the kind of answer given to some of her proposals, for establishing Sunday Schools for the poor children. "Religion will not make our corn to grow. It will neither clothe our backs, nor feed our bellies. Reading never did any body good "-"But may not religion tend to preserve the fruit in your orchards; to save some of your chickens; and to prevent the children from making firewood of the stakes in your hedges?" It was not readily seen how this effect, which was acknowledged to be a good one, could follow from religion. By great perseverance, however, and after the exercise of much patience under reproach, and at no small expense of health, and time, and money, Mrs. More and her Sisters established their Sunday Schools; where they themselves were the prin cipal teachers They were accustomed to leave their own house at a very early hour on the Sunday morning, during the summer months; and, after twice attending the church with the children, they returned home late at night; having made a circuit often of ten, or fifteen, and sometimes of more than twenty miles.

Ther institution of female clubs,