topics than his fucceffor, particularly on modern manners and philofophy, which he condemns. But he has much poetry. There is alfo confiderable merit in his Odes "to the Genius of the Lakes," on the Death of Dr. Johnfon," and "on the Death of Dr. James," of Cumberland.

ART. 13.

Ode to Dr. Thomas Percy, Lord Bishop of Dromore; occafioned by reading the Reliques of ancient English Poetry. Folio. 38 pp. 75. 6d. Edinburgh, for Longman and Rees, London. 1804.

A book of mere fplendour would not be a proper gift to a man of literary eminence; but in this the poetry alfo has much merit; ror fhould we object any thing to it, except a degree of obfcurity, which many writers think proper for an Ode. We cite the fol. lowing apoftrophe in honour of Bishop Percy:

38.

Albion on thy unconquered fhore
Shall Poefy delight to dwell,

And pour her legendary lore;

While youthful bards with rapture tell

Of joys her angel voice infpires,

When watching the immortal fires,

That in her awful altars blaze;

Of fairy vifions ever new :

Bright in the rainbow's varying hue,

That circles Fancy's throne, warm in her meteor rays.

39.

Yet when their hearts with tranfport burn;
When founds the harp's aroufing string,
To HIM their grateful founds fhall turn,
To HIM their earlieft offerings bring,
Who feiz'd the torch of Genius bright,
Expiring in fepulchral night,
And fir'd it at the fource of day:
Its quivering flames the fhades illume

That deepen in oblivious gloom,

And on the glorious paft flings heaven's undying ray.

40.

O PERCY! while thefe fplendours beam

Obedient to thy dread behest.

Existence turns her troubled stream

From whelming Time's ingulphing breaft.

It is evident that a few words might be changed here with advantage, as pour in the third line being of the fame found with the final word: "dread beheft" is alfo improper, for there was furely nothing dreadful in publishing the ancient ballads.

But

We

we dwell not on thefe points where the whole is meritorious. The author dedicates to Dr. Anderfon, and figns himself J. S. We have called the book folio, but it may be quarto, for the fheets have no fignatures, and the shape is equivocal.

ART. 14.

DRAMATIC.

The Venetian Outlaw. A Drama, in three Acts, as performed at the Theatre Royal, Drury Lane. Tranflated and adapted to the English Stage. By R. W. Ellifton. 8vo. 2s. 6d. Baldwin. 1805.

This is a tranflation from the German, and, as the author fays, was performed at Drury Lane with unanimous applaufe. A novel on the fame fubject, by Mr. M. Lewis, was lately noticed by us.

MEDICINE.

ART. 15. The Philofophy of Phyfic, or the Natural Hiftory of Difeafes, and their Cure. Being an Attempt to deliver the Art Healing from the Darkness of Barbarifm and Superftition, and from the Jargon and Pedantry of the Schools. Shoring a more eafy and certain Way of preferving and recovering Health, than any hitherto known. By the Rev. William Wiljon. 12mo. Dublin. 1804.

It is not eafy to guefs why this book, written profeffedly to recommend the author's pill and powder to the notice of the public, fhould be called the Philofophy of Phyfic. We know that nature has furnished us with fome valuable drugs, which have fpecific power over particular difeafes, as mercury over fiphylis, and the Peruvian bark over intermitting fevers; and Boerhave did not defpair, that in time, a remedy might be found equally efficacious in destroying the poifon which produces the fmall pox. But no philofopher ever before imagined, that one drug, or com pofition, would be found potent enough to cure gout, king's evil, dropfy, afthma, confumption, stone, palfy, fevers of all kinds, with twenty other difeafes, which this reverend writer affures us are all driven away at the approach of his infallible noftrum. Perhaps, however, the author only means to try the credulity of the public. He has heard of their crowding to fee a man get into a quart bottle, and the feats pretended to be performed by his medicine, are not much more difficult, or incredible. If that, however, is all he intends, which we fuppofe is the cafe, we recommend to him, to leave out the title of reverend, which he affumes, but which does not accord with fuch mummery.

DIVINITY.

DIVINITY.

ART. 16. The Influence of Chriftianity on the military and moral Character of a Soldier. A Sermon, preached before a Detachment of the Second Weft-York Militia, at Whitburn, in the County of Durham: on Sunday, November 25, 1804. By the Rev. F. Symonds, B. D. Rector. 8vo. 43 PP. Rivingtons. 1805.

19.

This very fenfible preacher does not hefitate to point out the neceffity of wars, in the prefent imperfect state of mankind, but even dwells upon the moral and religious advantages belonging effentially to the profeffion of a foldier. The following obfervations to this effect are not common, but are yet perfectly well founded.

"The profeffion of a foldier requires him to bring his difpofition and habits under the ftricteft difcipline, in all refpects that belong to his military character: and the military character, fo far from being at variance with the Chriftian, or unfitting him. for his religious duties, tends to bring his moral difpofitions and habits into like difcipline and order.

"It is a fubject of gratulation to the friend of religion and order, to fee how foon a large body of men, before rude and dif. orderly, confifting of all forts of difpofitions and characters, can be brought into a state of the moft perfect order, in refpect to their outward appearance, their difcipline, their fubordination and obedience to authority, and every thing that belongs to their military duty. Every part of a foldier's duty is order and method itfelf. Now this fhews what can be done in other refpects. They who can do fo much, can do more. They who can bring themselves, or be brought, into fo much regularity and order in one part of their character, can bring themselves into a like regularity and orderly behaviour in other refpects. They are already half-formed to this regularity of moral conduct, by the difcipline into which their habits are fo far brought. Their military habits of order and obedience, like the rudiments of one language, which are a help to the attainment of another, are a ftep to the formation of their moral ones. Thefe which were before wild and diforderly, are brought into fome form and order, and the way is paved for their advancement in other refpects. They have only to adopt the fame method, and apply the motives which are to influence their moral conduct, and they will bring the whole into like order and obedience." P. 9.

The preacher afterwards explains the difadvantages alfo of the foldier's fituation, and points out how the genuine feelings of a Chriftian are likely to form the beft poffible foldiers. Thefe, and fimilar topics, are enforced throughout the difcourfe; which is highly creditable to the author, and capable of being very extenfively useful.

ART.

ART. 17. The Spiritual Telescope: being a folemn Inquiry refpect ing the World of Spirits, and the intermediate State of Man, from his Death to his Refurrection. By J. Bentley, Author of the Divine Logos, &c. 12mo. 64 pp. 1s. Jones. 1805.

The doctrine of Mr. Bentley is, that man confifts of three component parts, which are Spirit m (Ruach), Soul wo1 (Nephef), and Body. By the Nephash, or Soul, he means only the principle of animal life, the Spirit being the intellectual part. Thefe dif ferent parts he endeavours to trace through all the paffages in the Old and New Teftament in which they are mentioned, either together, or in feparation. His applications and explanations go much further than a fuperficial reader would expect; and it is impoffible for us not to admire the fpirit of fincere piety which pervades every part of the tract. The hiftory of Saul and the witch of Endor, is particularly noticed, and illuftrated on the principles of the author, p. 36-43. When, however, he explains the phrafes of fleeping with its fathers, or being gathered to its fathers, of the immortal fpirit, we think him entirely in an error; thofe phrafes being, in our opinion, intended to allude only to the fituation of the body after death, among the bodies of those who had died before. Whence a burial place has obtained the name of a xoμntion, Cametery, or place of fleep.

One accidental error pervades the book, which was indeed pointed out to us in a note from the author. Smart's translation of the Pfalms is quoted throughout, instead of Green's, which he really meant to cite.

ART. 18. The Churchman's Remembrancer: being a Collection of fearce and valuable Treatifes, in Defence of the truly primitive Doctrines and Difcipline of the Eftablished Church.

No. 3. A fummary View of the Doctrine of Juftification. By Daniel Waterland, D. D. late Chaplain in Ordinary to His Ma jefty. 8vo. 74 PP. 1s. 6d.

No. 4. The Summe and Subftance of the Conference which it pleafed His Excellent Majeftie to have with the Lords Bibops, and others of his Clergie (at which most of the Lords of the Councill were prefent) in His Majefties Privie-Chamber, at Hampton Court, Jan. 14, 1603. Contracted by William Barlow, Doctor of Divinity and Dean of Gloucefter. Whereunto are added fome Copies (fcattered abroad) unfavery and untrue. 8vo. 87 pp. 1s. 6d. Rivington's, London. Deighton, Cambridge. Hanwell and Parker, Oxford. 1803. 1805.

It gives us fincere pleasure to fee this ufeful work thus continued. The two first numbers were noticed by us in our 22d volume, p. 324, and an account was then given of the origin of

the

the publication. The trafts then published were, 1. Dr. Waterland's fermon on Regeneration. 2. Dr. Winchefter's Differtation on the 17th article of the Church of England. Nothing can more properly follow thefe than Waterland's View of the Doctrine of Juftification. Barlow's Account of the Conference at Hampton Court is alfo valuable, as pointing out, with distinctnefs, what were the leading objections to the doctrines or difcipline of our church, which the diffenters urged at the beginning of the 17th century. This tract, after becoming fcarce, was reprinted in the Phoenix, vol. i. p. 139, which book is now alfo growing fearce, having been publifhed nearly a century ago.

The fhort prefaces affixed by the prefent editors, have always been valuable. On Dr. Waterland's view, indeed, there was little required to be faid; but in the preface now joined to Dr. Barlow's narrative, a very candid and clear statement is given of the objections which have been thrown out against it. The conclufion is drawn in the following terms:

"When we confider that bishop Barlow's account of this famous Conference is admitted, by all parties, to be the only one fet forth, and is accordingly by all parties continually quoted; that it was fet forth, not upon his own authority alone, but with the affiftance and allowance of feveral of the great men then prefent; that no objections to the authenticity of this account, of any confequence, were brought forward for a confiderable time after. it took place; and that the beft of thofe objections were weakly and fufpicioufly urged, and never proved; when we fee two writers on the puritan fide, confeffedly their best hands, one, quoting his author to make hin fpeak what he never intended, another confidently denying what a writer of their own affirms to have happened, and then proceeding to give a probable conjecture, in oppofition to matter of fact; without hesitation we offer this tract to the notice of the public, as well deferving attention; it has paffed the ordeal of its enemies' utmost malice, and is found to be a true and faithful work.”

Should the Churchman's Remembrancer be continued with the fame judgement which has thus far directed it, and of this no reasonable doubt can be entertained, it will form, by degrees, a truly valuable collection for the ftudious divine, and a most im portant bulwark against the affaults of fchifm.

ART. 19. The Union of the Chriftian Body fated. A Sermon, preached in Lambeth Chapel, on April 28, 1805, at the Con fecration of the Right Reverend Henry Bathurst, LL. D. Lord Bishop of Norwich, and publifbed at the Command of his Grace, the Lord Archbifisp of Canterbury. By Henry Proffer, D. D. Prebendary of Durham. 4to. 2s. 6d. Payne. 1805. In this very energetic difcourfe, the preacher difcuffes the analogy of the Chriftian to the human body. 1. The Chriftian body

has