-Besides I've reason to be jealous,
You've join'd yourself to nasty fellows
• Who hold such notions 'bout the church
They poison every book they touch.
Don't tell me that a Broadbrim's Bible
Isn't on the other quite a libel;

"

That Baptists don't blot out the verses
And turn the blessings into curses.
Only that Bible's good, I say,

Which good sound churchmen give away.
Tell what you will to foolish people,
Your plan's to batter down the steeple,
To pull down all our gothic abbeys;
Perhaps to unbaptize our babies.-

As for the good of which you're vain,
I do myself as much again.

-So get you gone, for I, methinks,
Mispend my words on such a minx-
You shall not give a page, I vow,

'And so begone, miss,-bow, wow, wow.'

We must be allowed to add some short extracts from the reply of the • other institution,'

'Shall I then check this high career,
Back to some little club-room steer;
Like you waste life in useless fret,
And fose a world for etiquette ?-
Bright scenes which burst upon my view,
My course compel me to pursue ;
The plants inserted, by my hands,
In other soils, in distant lands

• Shall root themselves, and soon, like me,
• Produce their sacred progeny ;
Trees, like the druid oaks of yore,
The saints and guardians of our shore,
Trees, at whose feet, submissive cast,
Sin, schism, discord breathe their last;
'On whose tall head the dove descends ;
• On whose broad arms kind heaven suspends
The banner of the Cross unfurl'd;
Trees, for the healing' of the world-
Trees whose fair fruit by God is given,
Trees, water'd by the dews of heaven.
But, madam, to my prayer attend,
Why make a rival of a friend?
Those glorious orbs, which roll above,
All in their glitt❜ring orbits move;
Each lights the other, all conspire
The skies with golden rays to fire.

This poem smacks a little of the college; but the important subject to which it refers, peculiarly interesting, we rejoice to say, at Cambridge-the amiable spirit it breathes-and the evidence it affords, of having employed an able, though hasty pen, have induced us to allow it more space, than a jeu d'esprit is usually intitled to demand.

Art. XVIII. Thoughts on Subseription to Articles of Faith; in six Letters addressed to a Member of the Society for educating young Men for the Ministry, at Homerton Academy. By Robert Winter, D. D. Svo. Barton, Conder, &c.

THIS well written pamphlet is drawn up with equal moderation and force of argument. Had the advocates for subscription to Articles of Faith' been told that their demand, as a test of orthodoxy, is nothing less than a relic of popery, it might have roused unhallowed tempers, and provoked a controversy subversive of that amiable union which ought to prevail among brethren. Yet, may it not be gently whispered, without hazarding such effects, that a demand of this nature is neither more nor less than an awkward compromise between the stern requisitions of ecclesiastical infallibility, and that liberty of conscience which is the unalienable right of man? Every voluntary association, doubtless, whether civil or Christian, may demand in a candidate a declaration of his views, by which an opinion might be formed of his eligibility; and that declaration may be required in any form they may think proper to prescribe, that is to say, either viva voce, or in writing, in private or in public. This is clearly implied in the nature of a society formed for a specific end. But, granting an associate body a rigid right to demand a subscription to articles of faith, and allowing, too, that it does not amount to a tyrannical imposition, like those of exclusive establishments, because the candidates are at full liberty to stand aloof,—still the question of expediency may be doubted. And, truly, the chief point to be cleared, is not so much what is the least embarrassing mode of admission to the candidate, but what is the plan most worthy of the good sense, the intelligent orthodoxy, and the religious zeal of the associates. Proceeding on the scheme of subscription, they are saved the trouble of thinking, and habitually contemplating the design for which they are associated, and, by an intelligent comparison, forming an estimate of the qualifications of the candidate. How obvious the inference, that it requires neither knowledge, experience, judgment, nor zeal, thus to

admit a person who can bring his mind to conclude, I believe as Dr. Abraham Taylor believed.' If this be not degrading to the ability, the penetra-, tion, and the competency of a religious body, we are out in our calculation. The one mode keeps up an awakened attention to apprehend truth and its evidence, on both sides; the other fosters criminal supineness and a superstitious adherence to verbal forms, in the authors of the requisition, and in the candidates, either hypocrisy, or an ignorant acquiescence in the verba · magistri, and too often pride, the offspring of ignorance, with an unchristian contempt of those who do not express the same sentiments in the same words. The one method keeps the mind and conscience awake, makes all parties attentive to the main object, rendering them more intelligent, and more zealous for truth, sincerity, and usefulness; whereas the other has a direct tendency to generate satisfaction in a 'form of godliness' without an equal regard to its power. The one says, give us an opportunity of judging whether you have thought for yourself, and how you express your sentiments; the other says, can you subscribe a form drawn up ready to your hand? Very suitably might the latter add this concession; We feel ourselves incompetent to judge respecting your case, and we would not give you the trouble of thinking;-we will compromise the matter-there is our creed, you sign it, and we are satisfied. No advantage then is gained,' Dr. W. observes, by the adoption of this mode, in ascertaining the qualifications of the young man. If he be otherwise proved suitable, this is superfluous; if not, it is inadmissible.'

The easy, candid, and masterly manner in which the subject is discussed in these letters reflects no small credit on the talents and the heart of the writer.

Art. XIX. Le petit Rhetoricien Français, ou Abrégé de la rhetorique Françoise. A l'usage des jeunes personnes de l'un et de l'autre sexe : avec des examples tirés des mellieurs orateurs et poetes modernes. Par Arleville Bridel, A. M. Cinquieme edition. 12mo. price 6s. bound, Scatcherd and Co. 1812.

TOGETHER with a considerable variety, this little volume contains,

on the whole, a judicious selection of rhetorical examples. Mr. Bridel has not aimed at any thing more than an exemplification of each of the usual divisions of rhetoric, and this object he has sufficiently and agreeably effected; but we apprehend that he might have made his arrangement more interesting and useful, by giving it a simpler and more philosophical cast. At page 226 there is a very singular composition, said to be a character of Flechier by himself. We do not recollect to have seen it before; and cannot help suspecting its authenticity. If, however, it be a genuine production, we can only say that the celebrated Bishop of Nismes must consent to pass for one of the most exquisite coxcombs that ever wore a mitre. In a future edition we would recommend the exclusion of the miserable "snipsnap dialogue" between Pauline and Polyeucte. It is to the disgrace of French criticism, that this scene is uniformly quoted as a specimen of perfect dramatic interlocution. In our own country this cheap and paltry species of composition has received its death-blow from the irresistible ridicule of Sheridan. On a different ground we would object to the re-admission of the equivocal comparaison d'un chien avec l'amour.

Art. XX. Miscellaneous Anecdotes, illustrative of the manners and history of Europe, during the reigns of Charles II., James II., William III., and Queen Anne. By James Peller Malcolm, F. S. A. 8vo. pp. 434. Longman and Co. 1811.

TO those who set an extraordinary value on the rakings of old news. papers, or are passionately interested in tales of miraculous eggs, mys terious murders, "sheeted ghosts," and showers of blood, this volume may be recommended as a treasure. A good deal of the matter, it must be confessed, is rather stale, much is questionable, and more excessively dull; and a very judicious specimen of the absurd, is exhibited in the article dated from Stockholm, p. 125. There are, however, a few interesting articles. One of the best contains the story of M. Masner, a Swiss gentleman, who had made himself obnoxious to the court of France. His son was treacherously seized and lodged in a French prison as an hostage for the father's future good conduct. M. Masner, however, made reprizals. He first carried off the interpreter of the embassy, but was afterwards induced to liberate him on the faith of a promise to restore his son. This promise was violated, and M. Masner contrived to seize, upon the Austrian territory, a French prince of the blood, the grand Prior Vendosme, whom he kept in confinement a considerable time; but afterwards suffered him to return to France, on parole; which, as might have been expected, his highness felt himself justified in breaking. The affair was not adjusted until a general peace.

Art. XXI. The Evil and Danger of Fickleness in Religious Opinions. A Sermon preached at the Rev. C. Buck's Meeting-house, near Barbican, April 9, 1812, before the Monthly Association of Congregational Churches and Ministers, and published at their request. By John Leifchild. 8vo. pp. 50. Williams, Black, &c. 1812.

THIS is an excellent discourse on a very important subject. From

Ephes. iv. 14. Mr. Leifchild takes occasion to state the nature and describe the characters of fickleness in religious opinions,-to represent the evils to which the subjects of it are exposed, and to point out the best se curity from its influence. In commenting upon the unhappy results of this mental unsettledness, Mr. L. observes that it is injurious to the advance ment of piety-that it shuts out the advantages of Christian communion, prepares the mind for the reception of the most dangerous errors, if not for open apostacy in times of trial, and it will be contemplated at the close of life with unspeakable alarm. Among the means of counteraction our author insists on the necessity of giving to religious concerns a fixed at tention of making the bible a leading and constant authority--of earnestly imploring the divine guidance-of endeavouring to obey the truth as far as it is known-and of attending diligently on divine ordinances. He concludes by appealing, in a faithful and impressive manner, to those who are still undecided with regard to religion, to those who blindly adhere to a set of opinions taken up in the first instance without due examination, to those who hold the truth in unrighteousness, to those in whom purity of principle is happily united with propriety of conduct-and to those, who sustaining the office of the Christian ministry, are peculiarly concerned in the professed object of his previous remarks. To enable our readers to form some opinion respecting the manner in which this outline is filled up, we shall insert a short extract.

• There must be a disposition to obey the truth as far as it is known. If any man will do his will, he," and he only," shall know of the doc. trine whether it be of God." Obedience is the end to which a very large proportion of the inspired doctrine directly points. Some would know for the mere sake of knowing; this is curiosity. Some are influenced chiefly by a wish to be esteemed learned; this is ambition. Some eagerly anticipate the worldly gain they will acquire; this is avarice. Some aim to be edified by all they learn, and also to instruct the ignorant; this is wisdom, this is charity. Religion is a school of knowledge indeed, but more espe cially a school of divine dispositions. Our duty in the present state is rather to act than to know.”

The truth of God can be effectually fearned only by practising it as we receive it; it is this that keeps it alive in the mind, endears it, and impresses us with a conviction of its divine origin. Thus, too, we are capacitated for attaining it in its highest degree; and thus we shall be brought into more intimate communion with the "Father of lights," who delights to multiply his favours where he perceives that they are cordially welcomed and dili gently improved. When, therefore, David says, "I have more undertanding than all my teachers," he instantly assigns this as the reason, “ because I keep thy precepte. And how many consistent Christians do we observe in the humble walks of life, with but moderate capacities, and a scanty share of information, imbibing clearer and more satisfactory views of the plan of salvation than many of their superiors both in station and intellect! They show most clearly that obedience is indeed the path to knowledge. Think, O man of dubious pretensions, think of that easily beset ting sin, of that criminal love of the world, of that promiscuous associstion with its deceived votaries these, these have darkened thine under standing, and quenched thine ardour, and detained thee on a level so much beneath the elevation to which thou mightest have aspired.

Art. XXII. A new Grammar of the French Language. By Dominic St. Quentin, M. A. 12mo. pp. 350. Longman and Co. 1812. WE are disposed to think highly of this grammar. It very materially

simplifies the laborious process of instruction in the French language, and clears away a good deal of that dull and oppressive detail with which the old elementary treatises were incumbered. Indeed we are at an utter lass to conceive what purpose the endless explanations and comments of the grammars in use twenty years ago, were intended to answer, To the pupil they were useless, for he never learned them; and they were unnecessary to the proficient, for they afforded him no information but wliat He had more easily and more pleasantly acquired by the perusal of French writers. It is clear to us, that the simplest mode of instruction is the best. A few plain rules; the paradigms of the nouns and verbs; and a short series of examples, are perhaps a sufficient introduction to the reading of the French classics, in which, of course, all the varieties and all the anomalies of composition are to be found. We would suggest to Mr. St. Quentin the expediency of entirely separating the compound tenses from the verb;, of conjugating the simple tenses in the usual succession; and of illustrating the construction of the compound tenses by a distinct set of rules and examples

VOL. VIIL

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