sider these as defects. At page 59, two letters of Mr. Bacon to his daughter are introduced, with some apologetic observations. It is far from our intention to examine them with a critical eye. The inaccuracies both of sentiment and expression, which may naturally flow from the unguarded warmth of an affectionate father writing to his daughter, are certainly not the proper objects of criticism; but whether such inaccuracies should not have prevented the publication of the letters may admit a doubt.

It has been a question often agitated-whether, in biographical writing the faults of the deceased should be pointed out, as well as their virtues? We are aware that much may be said on both sides of this question, and it is by no means our design here to discuss it; we would only now remark, that we consider the anecdote, mentioned in page 16, containing the compliment which Mr. Bacon paid to a "certain great personage," and that in page 94, where he is speaking of the toys with which the world are amused, and the observation there made respecting himself, if they were not defects, certainly were not illustrations of the religious principle by which Mr. Bacon was influenced. Indeed, they seem to be no more than passing words, not intended to be recorded, and perhaps had better not have been published, unless they had been accompanied by a few comments, tending to shew the evil of flattery in the first instance, and to obviate the danger of misconstruction in the second.

The reader will not misunderstand these remarks so far as to suppose that we mean by them to derogate from the intrinsic merit of the present publication.

As impartial critics (a character which we shall always endeavour to deserve) we feel it our duty to point out what appears to us faulty in the work before us; but with these slight exceptions, we have no hesitation in saying, that it contains a faithful and spirited delineation of true religion, both in its nature and operations, and as such we cordially recommend it to serious perusal.

XLII. Remarks on the Design and Formation of the Articles of the Church of England, intended to illustrate their true Meaning: A Sermon preached before the University of Oxford, at St. Mary's, on Sunday, February 14, 1802. By WILLIAM LORD BISHOP OF BANGOR. Hanwell and Parker, Oxford; Rivingtons and Hatchard, London. THE object of the Right Rev. Author of this Discourse, as it is stated by himself (p. 29,) is to recall "the attention of the younger student to the true end and design of" the Articles; to shew "as well from reason as from authority, that they must have a clear and determinate meaning in a literal and grammatical interpretation; that this meaning must be that, and that only, which was intended by the original imposers; that this cannot be deduced from reference made to the known opinions of the imposers or compilers, individually taken, which were often inconsistent and incompatible one with the other; that it is still less proper to apply the known attributes of the Deity, the principles of natural and revealed religion, the authority of Scripture, or the writings of the earlier fathers, as means of interpretation, topics more useful in proving the truth of the propositions therein contained, than in explaining or ascertaining their exact meaning;" moreover "that the best means to establish the exact and true sense of them, where any difficulty occurs, are to consider the causes which gave rise to them, as well as the various circumstances under which they were compos. ed; and above all, to compare them with other confessions made by contemporary Churches ;" and thence to establish the conclusion "that the means of comprehension intended were not any general ambiguity, or equivocation of terms, but a prudent forbearance in all parties not to insist on the full extent of their opinions in matters not essential or fundamental; and in all cases to wave as much as possible tenets which might divide, when they wished to unite ;" and lastly, "from the whole to impress the importance of one main clue to the just interpretation of the Articles, namely, a cautious regard not to ascribe to them any tenet, or colour of tenet, which is not clearly and fully expressed; especially when the lan

guage therein used, compared with other contemporary confessions is more restricted, and the doctrines less explicit."

That this design is of very considerable importance, no one, we presume, will deny; nor will any one, who has attentively read this Discourse, refuse to its author the praise of having displayed a moderation of temper in his statements and inferences, which become him both as a Christian Prelate and a writer; insomuch that his urbanity will conciliate the respect even of those who may not assent to his argu

After stating the importance of the subject upon which he is entering, his Lordship makes some preliminary remarks on certain opinions, which have been heretofore advanced, respecting the end proposed by the Confession of Faith contained in the Articles of our Church. Those who have considered this Confession as consisting of articles of peace, and those who have proposed to "allow any sense, which the words can, in the construction of any one, be made to bear," are justly condemned, as alike defeating the very purpose for which the Articles were constructed. He also rejects the opinion, that the sense of the Articles is to be determined by a reference to the sense of the Imposers or to the sentiments of the Compilers; as it would be impossible to ascertain the one with sufficient accuracy, or to find in the other that uniformity, which is requisite for the purposes of such a reference.*

*In this opinion, however, we are forced to differ from his Lordship; for how is the general sense of the imposers or compilers to be collected; but by a reference to their individual sentiments? The inconsistency and incompatibility of these, on the various doc.

His Lordship also decidedly opposes the idea of a designed ambiguity in the terms of the Articles, which was entertained by an eminent prelate, who, upon the hypothesis of this purposed ambiguity on the part of the Compilers of the Articles, constructed his general exposition of them, justly shewing, "what caution is necessary in the use of it, and that we are neither obliged by the necessity of the case, nor can be induced from a regard to the express design of our Church, to recommend the expedient of offering generally to the assent of the student, under one and the same form of words, a choice of different and even contrary opinions justly deducible from those words; as this can only be effected, by allowing different and opposite principles of interpretation; a measure which must

be considered as the resort of a mind tendency of these Articles, and therenot satisfied with the plain and direct fore labouring to invent means of reconciling them to the assent of those, whom education or habit had rendered

in no wise partial to the real sentiments

of our Church."

The following passage from the 9th with brevity and perspicuity the difand 10th pages of this Sermon, states

ference between Creeds and Confes

sions; and, at the same time, explains their origin; and also furnishes a reply to those, who deny, or question their expediency.

"I have upon another occasion observed of Creeds, that if they took their rise in the very commencement of Christianity, and were introduced from the necessity of a profession of faith to be made by those who offered themwards found expedient, even by the Apostles, selves for Christian Baptism, they were afterto preserve the purity of that faith, as well as to teach it. Too soon indeed did they become the best criteria of Christian faith in the ministry, a security to the laity for the uniformity their teachers, and a preservation against the and consistency of the doctrinal instructions of various heresies which disturbed the earlier periods of the Church.

"Confessions, such at least as are the objects of our present attention, may be considered as having the same great ends in view,

trines which constitute the Confessional of our Church, is a point to be proved, not to be assumed.

the purity and preservation of our faith: but as they originated in very different times and in very different circumstances, it may be expected, that these objects would be pursued by means likewise in some respects different. "Creeds in their commencement were simply expressive of faith in a few of the leading and undisputed doctrines of the Gospel.

"Confessions were, on the contrary, the result of many an hazardous and laborious effort, at the dawn of reviving literature, to recover these doctrines, and to separate them from the enormous mass of erroneous and corrupted tenets, which the negligence or ignorance of some, and the artifices of avarice and ambition in others, had conduced to accumulate for a space of near a thousand years, under an implicit obedience to the arrogant pretensions of an absolute and infallible authority in the

Church of Rome."

Respecting the true scope and design of the Confession comprised in the Articles of our Church, his Lordship says, it "will not, I conceive, be correctly apprehended in any other view, than that of one drawn up and adjusted with an intention to comprehend the assent of all, rather than to exclude that of any, who concurred in the necessity of a reformation; to comprehend, not generally by a purposed ambiguity of language and an equivocal use of terms, but upon the plain and only justifiable condition expressed in the royal injunctions of a later reign, that the meaning of each Article be taken only in the literal and grammatical sense.

we

The above is a proposition to which can by no means agree without very considerable limitations and exceptions. At the period alluded to, there doubtless were many persons, who, while they maintained Arian, Socinian, or Pelagian sentiments, or cherished some other error equally ruinous, would have concurred in the general necessity of a reformation from Popery, whose assent, nevertheless, the Compilers of the Articles could not intend to comprehend, because they have actually excluded it.

Having mentioned the boldness, the wisdom, and the liberality of the Reformers, in undertaking the formation of a Confession, which, in the enumeration and method of its several articles, should meet the approbation and engage the consent of the whole body

"The means to accomplish this were evidently, after establishing as articles of faith those plain and prime truths, upon which the Gospel dispensation rests as upon its basis, and reprobating in a clear and decisive tone those tenets which were obviously not consistent with these first principles, to select for consideration from the remaining mass so many subjects, as might appear, to the numerous advocates of a reformation so to be constituted, under any view important to the interests of true Religion.

"It was natural to suppose, that a temperate discussion of these topics would have a tendency, from mutual explanations and recip. rocal forbearance, to induce an approximation of opinions, which would not admit of a closer union. And whilst the extreme positions only of each were found to be irreconcileable with those of the other, it become the dictate of piety and prudence in each to acquiesce in terms, which, if they did not fulfil the wishes of all, afforded yet no positive ground of objection to any.

"Thus the concession required from individuals was not that which gives up to others an opinion against conviction, a concession of tenets, of the truth of which they were assurthe value and importance of those tenets: ed: the concession was simply in appreciating

more obviously, a forbearance shewn in not insisting upon those propositions as fundamental points of doctrine, which did not appear to themselves necessarily such, and which to others might not appear to be in themselves just; a forbearance productive of the most desirable ends, mutual edification in procuring a general consent upon the more important topics, and mutual peace, in avoiding to excite unnecessary diversities of opinion upon others less essential to true religion.

"To express the doctrines thus agreed upon in terms pointing to the scriptural authorities on which they rested, would certainly be to meet the approbation of all parties, to whom it afforded at once a statement and a proof.

“In some cases, moreover, it might be expedient to adopt the language of Scripture, and even the exact letter, with a strict and cautious regard not to afford occasion for discussions, which might weaken, or endanger the unanimity so much to be desired."

In order to illustrate these hypothetic remarks, his Lordship selects, as examples of their justness, the 3d, 9th, 11th, and 17th Articles.

In his Lordship's observations on the eleventh Article, he entirely overlooks one of the terms contained in it, which appears to us to be of conside

rable importance. The Article speaks of our being "justified by Faith only." Now, the exclusive adverb "only" either escaped the notice of his Lord. ship, or did not appear to him to demand it. But, to us it appears to be one of the hinges, upon which that question turns, which it was one of the objects of this Article to determine. And we confess that we do not see how it is possible to ascertain the applicability of the example drawn from this Article, to the principle which it was adduced to illustrate, unless we take into the account, the force which this word "only" has upon the proposition in which it occurs.

In discussing the Article on Original Sin his Lordship observes, that it differs from the Article on the same subject in the Confession of Augsburg; the latter maintaining the imputation of Adam's sin, and the penalty attached to it, eternal death; while the former (according to his Lordship's view of it) is silent on this point, and only asserts the corruption of our nature. In pursuing the subject of this Article, his Lordship objects to our understanding the word deserveth, in the sense of an actual and just desert; and adds, that we learn from the repeated authority of the ablest Protestants, both at home and abroad, that the words meritus, mereri, meruit, and the like, were frequently, and indeed not unusually, adopted in a more lax and less correct sense, which implied no more than the attainment or possession of good or evil.” The justness of the foregoing observation, considered as a philological criticism, must be fully admitted: but the importance of it, as affecting this point of theological doctrine, we must be permitted, with due deference, to question. If Original Sin attains or possesses God's wrath and damnation, then (according to our apprehension) it must unquestionably deserve it. Human judicatures, being composed of fallible men, liable to passion, prejudice, and mistake, may decree condemnation, or award punishment, where no crime has been committed, or, at least, not such an one, as would justify the sentence. But no

such considerations can apply to God: and therefore, keeping in view his inviolable justice, and unerring judgment, we cannot suppose any thing to attain or possess God's wrath and damnation, which does not actually and justly deserve it.

His Lordship justly applauds the caution and moderation of our Church, in the formation of the 17th Article, and though we may not subscribe to the accuracy of all his remarks, yet we must allow that he has wisely imitated that caution and moderation, in his discussion of it.

We must now take our leave of this Sermon ; yet not before we have repeated our commendation of the temper, with which it is written. And when we consider the extent of his Lordship's plan, and moreover, that in the execution of that plan, he was circumscribed within the narrow limits of a Sermon, we rather wonder that he should have touched on so many important points, than that he should not upon all have sufficiently guarded his words, or completed his subject.

XLIII. Short Prayers for every Morning and Evening in the Week; designed for the use of those persons who have not time to use, or money to purchase longer Forms of Devotion, By THOMAS T. BIDDULPH, A M. Minister of St. James's Bristol. Second edition. Sold by Bulgin, Bristol; Matthews, and Richardson, London. Price 3d. or 20s. per hundred.

THE duty and expediency of an habitual exercise of family devotion will readily be acknowledged by those who consider the service of God, and an advancement in holiness, as the proper business of every day, and of every person: who, therefore, while they maintain the celebration of domestic worship in their own houses, will feel desirous to recommend the adoption of it among those, whose religious improvement they have a desire, and an opportunity of promoting. Such persons, aware of the expediency of furnishing the means, where they wish that the end should be accomplished, will perceive the importance of supplying poor families with books of devotion, and accordingly will be led to inquire, what

manual of prayer is well suited to such a purpose. Among the many publications of a similar kind which may have appeared, we think that before us calculated for profitable use in poor families; to whose capacities its phraseology is judiciously adapted. The prayers contained in it are likewise recommended to us, as they will be to our

readers, by the introduction into most of them of some portion of the Liturgy of our Church.

To this cheap manual of devotion, we invite the attention of those, who, living in country parishes, desire to supply the neighbouring cottagers with a help to the celebration of family worship.

soon appear.

Mr. Fred. Accum has circulated proposals for publishing A System of Theoretical and Practical Chemistry, calculated to teach experimentally the Theory and Practice of the Sciences; to be printed on paper made of straw only, and illustrated with engravings, in 1 vol. 8vo. A new edition of the Works of Lord Bacon, in 10 vols. 8vo. is in the press.

Mr. John Geard, who has published one vol. 12mo. of the Beauties of Henry, being a Selection of the most striking passages in the Exposition of that celebrated Commentator, containing extracts from Genesis to Esther inclusive, proposes to publish a second volume, consisting of extracts from Job to Malachi; and a third, containing those from the New Testament.

A new edition is in the press of the work entitled Hora Solitaria, being Essays on some remarkable Names and Titles of Jesus Christ and the Holy Spirit, with notes and corrections by the author.

Dr. Stanger is about to publish a work on the Necessity and Means of suppressing Contagion in the Metropolis.

Mr. Leslie, translator of the Ornithology of Buffon and Montbeliard, has in the press a work, in which he controverts the opinions of Dr Herschel, respecting the sun's heat, which have lately appeared in the Philosophical

Transactions.

M Denon's long expected Travels in Upper and Lower Egypt, in company with General Desaix's division of the French army, has made its appearance, and is one of the most magnificent works of modern times. A translation has been undertaken, and the plates are to be reengraved by some of the best English artists. The original work sells in London for twenty-two pounds; but it is supposed, that the quarto edition of this translation will be

afforded for about five guineas, and the octavo for about two. Most of the Egyptian antiquities, which have arrived at the British Museum, are portrayed and described in M. Denon's work.

A gentleman in Birmingham is said to have invented a new BAROMETER, upon a very sim. ple principle, but which, by certain combinations of wheel-machinery, points out the most minute variation in the gravity of the atmosphere.

Sir H. C. Enclefield has made some accurate experiments, which are detailed in the Journal of the Royal Institution, vol. i. p. 202 -208, in consequence of Dr. Herschel's interesting discovery of the separation of solar heat and light by the prism, and which appears to be a complete confirmation of the truth and accuracy of Dr. Herschel's assertions on the subject. In the experiments made in the month of June last, the sun's rays raised the thermometer in the invisible ray to ninety-eight degrees, while in the visible red it never rose above eighty-seven degrees.

Count Joseph Truchses, who is said to possess the most valuable collection of pictures of any individual in the world, has circulated proposals for the establishment of a National Gallery of Paintings in London, by removing his collection of pictures, now at Vienna, to our metropolis. He offers his collection for sale to 10,000 subscribers of six guineas each; two guineas only to be at present advanced. For this subscription the right of perpetual proprietorship will be granted, and six or eight annual admission tickets.

The first cargo of the Egyptian Antiquities, taken from the French at Alexandria, arrived a few days since at the British Museum. It consists of an immense stone-bath, said to be ten tons in weight, covered on the inside and outside with hieroglyphics; of a massy stone coffin, inscribed also with hieroglyphics; of a prodigious hand in stone, part of a statue, which must have been 150 feet in height; of two fine marble statues in Roman habits; and of a great variety of ancient Egyptian sculptures, highly curious, but much defaced from the ravages of time.