tasy from the Christian Faith; with an Answer to some Queries concerning the Salvation of the Heathens, and the Hope of the modern Deists upon Pretences to Sincerity. VIII. The Strength and Weakness of Human Reason to conduct Mankind to Religion and future Happiness, argued between an inquiring Deist and a Christian Divine. IX. An humble attempt towards the Revival of practical Religion among Christians, &c. by a serious Address to Ministers and People, in some occasional Discourses. X. Discourses on the Love of GOD. XI. The Redeemer and the Sanctifier, &c. represented in a friendly conversation between persons of different sentiments. XII. The Holiness of Times, Places, and People, under the Jewish and Christian Dispensations considered and compared in several discourses, on the Sabbath, the temple, churches, meetinghouses, &c. XIII. A Book of Catechisms, complete, containing five parts; to which is added a large catalogue of remarkable scripture names collected for the use of children. XIV. Prayers composed for the use and imitation of children, suited to their different ages, &c. and a serious address to them on that subject. XV.A short View of the Whole Scripture History, with a continuation of the Jewish affairs from the end of the Old Testament to the coming of Christ. XVI. Humility represented in the character of St. Paul. XVII. Self-love and Virtue reconciled only by Religion, &c. together with an occasional proof of the necessity of Revelation. XVIII. The World to come, or Discourses on the Joys and Sorrows of departed Souls at Death, and the Glory or Terror of the Resurrection, to which is prefixed an Essay towards the proof of a separate state of souls after death. XIX. The Ruin and Recovery of mankind, &c. To which are subjoined Three short Essays, namely, the Proof of Man's Fall by his Misery; the Imputation of Sin and Righteousness; and the Guilt and Defilement of Sin. XX. The Harmony of all the Religions which God ever prescribed, &c. XXI. Orthodoxy and Charity united, in several reconciling Essays on the Law and Gospel, Faith and Works. XXII. The Rational Foundation of a Christian Church, and the Terms of Christian Communion; to which are added Three Discourses, namely, A Pattern for a Dissenting Preacher; the Office of Deacons; and Invitations to Church-fellowship. XXIII. Useful and important Questions concerning Jesus the Son freely proposed; with an humble attempt to answer them according to Scripture. XXIV. The Glory of Christ as God-Man, displayed in

three

three discourses; with an Appendix containing an Abridgement of Doctor Thomas Godwin's Discourse of the Glories and Royalties of Christ,' in his works in folio, vol. ii. B. 3. XXV. Evangelical Discourses on several Subjects; to which is added an Essay on the Powers and Contests of Flesh and Spirit. XXVI. A Sermon preached at Salter's Hall to the Societies for Reformation of Manners in the Cities of London and Westminster, October 6, 1707. XXVII. The religious Improvement of Public Events, a sermon preached at Bury Street, June 18, 1727, on occasion of the death of King George I. and the peaceful succession of King George II. XXVIII. Nine Sermons in the Bury Street collection of discourses preached by several ministers. XXIX. Questions proper for Students in Divinity, Candidates of the Ministry, and young Christians, to be proposed to them by themselves or others. XXX. A Short Essay towards the Improvement of Psalmody, or an Inquiry how the Psalms of David ought to be translated into Christian songs, and how lawful and necessary it is to compose other hymns according to the clearer revelation of the Gospel, for the use of the Christian church. XXXI. Hora Lyrica; Poems chiefly of the Lyric kind, in three books. XXXII. The Psalms of David imitated in the language of the New Testament, and applied to the Christian state and worship. XXXIII. Hymns and Spiritual Songs, in three books. XXXIV. Divine Songs, attempted in easy Language for the Use of Children. XXXV. Logic, or the Right Use of Reason in the Inquiry after Truth. XXXVI. The Improvement of the Mind, or a Supplement to the Art of Logic, in two parts. N. B. The two parts are in two volumes. XXXVII. A Discourse on the Education of Children and Youth. XXXVIII. The Knowledge of the Heavens and the Earth made easy, or the first Principles of Astronomy and Geography explained by the Use of the Globes and Maps; with a solution of the common problems by a plain scale and compasses as well as by the globe. Written for the use of learners. XXXIX. Philosophical Essays on various Subjects, &c. with some Remarks on Mr. Locke's Essay on the Human Understanding. To which is subjoined a brief Scheme of Ontology, or the Science of Being in general, with its affections. XL. The Art of Reading and Writing English, &c. with a variety of instructions for true spelling. XLI. The Doctrine of the Passions explained and improved. XLII. Reliquiæ Juveniles; Miscellaneous Thoughts in Prose and Verse on Natural, Moral, and Divine Subjects; written chiefly in

younger

younger years. XLIII. Remnants of Time employed in Prose and Verse, or short Essays and Composures on various Subjects. XLIV. An Essay on the Freedom of the Will in GoD and in Creature, and on various subjects connected therewith. XLV. An Essay on Civil Power in Things sacred. XLVI. An Essay towards the Encouragement of Charity-Schools, particularly those which are supported by Protestant Dissenters, for teaching the children of the poor to read and work, &c. to which is prefixed an Address to the supporters of those schools."

A collection of poems was published, a few years since, with the title of the Doctor's Posthumous Works,' which are considered very justly as generally spurious and unworthy of the Doctor.

There is so just and seasonable a remark, made by a person in a class of life, now unhappily very little dignified with religion, in a letter to our author, that we wish to recommend its consideration to every lover of the Bible; and the more so, as it is a very ignorant as well as a very prevailing sentiment at this day, that we have nothing to do with the Old Testament, but that all our attention should be confined to the New.

REV. SIR, Becket House, Feb. 4, 1731. 'Ar last I have received the kind present [Dr. Watts's "View of the whole Scripture History "] you so long since ordered me. I have read it over, and looked over some parts of it again. I shall lay it in my nursery, hall, and parlour, and keep it in my study. I think it a book that will be very instructive and entertaining to people of all ages and conditions. You know I am very You know I am very much for the whole Bible's being looked through, and not one part of it only; or even the New Testament alone in prejudice of the rest. I think you have done very good service in giving us the Apocryphal history, as a part of the account of God's transactions with his people. But, after saying this, I must own to you I could have wished you had made your sections, especially at the beginning, not barely as historical ones, but with a view to the different dispensations of GoD to mankind, (I mean in that part of the book before the law) though still preserving the order of the Bible. The breaks that arise from that consideration, are what are most likely to lead us into the true knowledge of the Bible. Without them, the history of the Bible will be little more than the amusement of other histories. I am, Sir, your very faithful humble servant,

Barrington.'

JOHN HARRISON, A. M.

HE was pastor of a congregation at Weathersfield in

Essex, and died about the year 1749. In a sermon preached upon that occasion by the Reverend Mr. Thomas Davidson of Braintree, we have an account of his character in life, and triumph in death. He was a man of bright natural parts, much improved. He made great proficiency in study at the University of Glasgow, from which he received his degree of master of arts. As a Christian, he was remarkably holy, tender, and circumspect; in all things shewing himself a pattern of good works. He was a close, humble walker with GoD, being in an uncommon measure exercised unto godliness; and this made him love, and strictly practise, the duties of the study and closet. As a minister, he shone with a peculiar lustre ; preaching his sermons to himself in private, before he delivered them in public to others; and in them was a workman that needed not to be ashamed, rightly dividing the word of truth.

As he was pleasant and desirable in life, he seemed still more so at death: For he shone out brightly to the last, and, like the sun in a calm serene evening, set without a cloud. He had a full and unshaken assurance of his interest in the love of God, and clear manifestations of that love to his soul; which made his expressions of it, on his death-bed, ravishing to all his Christian friends who visited him. With what pleasure and joy did he often utter such expressions as these: "Oh, I long to be gone! I long to be gone, and to be freed from sin and sorrow! I long to be where Jesus is, to see him as he is! I long to put off this mortal body; that mortality may be swallowed up of life! Oh, I would not return again to this world; it is indeed cabal, a dirty and unpleasant world! I shall soon be in that shining world, in Emanuel's land, where glory dwells for evermore. His love has left a perfume, a sweet savour in my heart; and eternity itself will be too short to praise him. Oh, what a covenant, what a rock have we to rest upon! How firm it is! Oh what comforts, what consolations, have I had from it! With such joy as this methinks I could bear the burning of this fever throughout eternity, and not feel it! I know that my Redeemer

liveth!

liveth! this is glory begun! I am filled with Gon. Oh, how faithful is GOD! He has said to me, that he would satisfy me with life, and I am fully satisfied. I want nothing but to have the clay walls of this body broken down. Oh, I never saw so much as I do now! I want a whole eternity to praise !" When first taken ill of the fever, he told his friends, he apprehended it would issue in death, and gave this reason for it, That, for some months past, he had had so much of GoD in secret, that he never met with any thing like it. He particularly mentioned how much Dr. Owen's declaration of the glorious mystery of the person of Christ, GoD and man, had been blessed to him; especially the last chapter of that book concerning the exercise of the mediatory office of Christ in heaven, and the state of the worship there. When he spoke of that subject, it was with such elevation and fervour of spirit, as almost overpowered nature. He often remarked, with much pleasure, his spending the week before he was taken ill among his people, conversing with them about the state of their souls; and then found, to his unspeakable joy, that upwards of twenty persons, he hoped, had of late been savingly wrought upon under his ministry. This made him cry out, "Oh, amazing! that I should be honoured to be in any measure useful in the church of Christ."

Of his people he frequently spoke with warmth and affection, saying, "Oh my little flock! Nothing in this world is so near my heart as that handful of people to whom I stand related. Oh, Sir, (said he to Mr. Davidson) let that little flock have a place near your heart." Some time before he died, he said to one, "Oh, the amazing, the astonishing, the inconceivable glory of the other world! what discoveries have I had of it this day! I long, I long to be there! I must have an eternity to praise! Oh, the unspeakable, the substantial joys I feel! My life is hid with Christ in Gon." To another, a little before his departure, "I am just ready to join the general assembly and church of the first-born; I am just ready to shout the victory! I beseech thee, O Lord, shew me thy glory!" These and many other such sweet and gracious expressions dropped from him during his illness, which might have been increased, had not his friends often interrupted him, desiring he would spare himself, and not speak so much. One thing, however, was remarkable: Though his fever was a very bad one, and he a strong robust man, full of flesh and blood, yet it never once seized his head, or impaired his judgment; but he

had