tirely difregarded; and others which have been stated in a manner diametrically oppofite to the truth." "In the first place," fays Mr. C., "we have heard it af ferted, that there is a manifeft analogy between fome fundamental tenets of the Chriftian faith, and the leading doctrines of Brahminifm. The doctrines of the Trinity, of the Incarnation, and of the Atonement, have been particularly fpecified; and a con. clufion has thence been drawn, that this resemblance between the two fyftems, will predifpofe the minds of the Hindoos towards the reception of Chriftianity; that far from revolting at its myfteries, many are already familiar to them. Without paufing a moment to enquire into the nature of this resemblance, we may contend, that this circumftance will, perhaps, have no weight, or if it should have any weight, will, inftead of a facility, prove an impediment. That a fimilarity of opinions in leading articles forms a bafis of union in matters of religion, is a very difputable pofition, when we reflect on the almoft infinite variety of Chrif tian fects, and on the flight caufes which have led to their fe paration. But the Hindoo has no objection to allow the Divine authority of the Chriftian religion; he entertains a refpect for every religion. The nearer then that Chriftianity can be made to approach towards Brahminifm, the more ftrongly will he be confirmed in his favourite idea, that heaven is a palace, to which there are many avenues;' and the lefs reafon will he fee for relin quifhing the faith of his ancestors." P. 298. To this reafoning we can agree only in part. The learned lecturer had already laid it down as a principle in the fame difcourfe, p. 280, that where minds are enthralled by fuperftition, there is generally and neceffarily fuch a difpofition to contemplate religious fubjects, that they may be often led to efpoufe new opinions, and that it is easier to change the objects of their devotion than to excite any religious belief in a fceptic. This is all, we apprehend, that is intended ty thole who infift upon the analogy mentioned. The fuperfition of the Hindoos leads them to have a refpect for all religions, but furely, more particularly for fuch as inculcate doctrines familiar to them, fuch as the Trinity, Incarnation, and Atonement. This muft tend, we think, at least to facilitate their comprehenfion of the Chriftian Scheme, and enable them the better to appreciate its doctrines; while the mere change of objects, which is what is particularly wanting, is acknowledged to be no difficult tafk. Chriftianity is exclufive. They already have notions of a Trinity, an Incarnation, and a vicarious Atonement, let them only then be duly taught to fee and apprehend that the only true Trinity is the Chriftian Trinity, the only real Incarnation of the Deity that ever took place, "God manifeft in the flefh," in the perfon of Jelus; the only Atonement "for the fins of the whole world," the propitiatory facrifice of the body and blood of Chrift. Surely the change of objects must be the lefs violent, and more feafible, where fome correfpondence already exifts; befides, Chriftianity must be very ill taught indeed, and its very fundamentals fuppreffed, if it be not fo taught as to invalidate at once the favourite tenet of the Hindoos, that "there are many avenues to Heaven;" that is, if Chrift be any other wife preached, than as the only "way," the only "truth," the only "life;" and that " no man" can "come unto the Father" but by Him. Mr. C. feems to us, undoubtedly, either to have mifapprehended the end and aim of thofe against whom he argues, or to be mistaken in the conclufion which he draws from his own premises. But we fhall no longer infift upon this trifling difference of opinion, being much more anxious to acknowledge the force and validity of his arguments in general, and the great and particular importance of his very curious refearches. Mr. C. apologizes for the few notes that accompany these difcourfes, which would have been extended, but that he was unwilling to add more than were abfolutely neceffary, until the fenfe of the public, on the value of his performance, fhould be ascertained. We heartily wish that more may be called for. The work is dedicated, with confiderable propriety, to the Marquis of Wellesley, whofe noble defign for the advancement of literature in our Afiatic dominions was unfortunately checked, though we hope not altogether defeated, by the want of a correfpondent fpirit at home. ART. XII. Sermons and Tracts. By the late Rev. William Paley, D. D. Archdeacon of Carlisle, Subdean of Lincoln, Sc. &c. 8vo. 565 pp. 10s. 6d. Faulder. 1808. STRANGE as it may feem to fay it, of any volume bear ing the name of Paley, this book is a mere catch-penny. It contains, in the first place, fix fermons, or charges, all of which had been publifhed before. So far nothing is objectionable. Whoever refpects the talents of Paley, as they most highly deferve to be refpected, will be glad to fee his detached publications collected. But this would not fatisfy the publisher, because it would not make a volume of fufficient magnitude, He therefore hunts out little tracts, produced by by the illuftrious author, on various occafions, and fubjoins them to the fermons and charges, not to improve the value, but the bulk. Even here, he begins aufpicioufly. The, "Reasons for Contentment," which follow, were a publica-" tion well-timed and judicious; and were, among many fimilar effufions, from various pens, calculated to allay the un-` natural ferment of men's minds, which prevailed about the years 1792 and s. But when we proceed to a tract, of which Paley was confeffedly only the compiler*, which is nothing more than a Spelling-book for the Sunday-Schools at Carlisle, what are we to fay? Is this to be prefented as inftruction for the enlightened readers of Paley's works in general? But this is not all. Not contented with giving us A a, B b, &c. the publisher has actually treated us with the Ten Commandments, with feveral parables, verbatim, from the New' Teftament; all very proper to be given to the children of the Sunday-School, but certainly no part of Paley's works. But will it be believed, what, however, a mere infpection of the book will prove, that the publisher has had the confcience alfo to infert the whole of the Church Catechifm, verbatim? and foon after, in another tract, the whole offices of the Church for visiting the Sick, for the Communion of the Sick, and for public and private Baptifm? That thefe fhould be added to the original tracts, intended for practical use, was reasonable and right; but to compel the purchafer of Paley's pofthumous works to buy them, is beyond all ftretch of impofition. In this large volume, from p. 181 to p. 517, which is the end, there is nothing whatever of Paley's, except a "Short history of our bleffed Saviour," at p. 207. But even all this was not enough. When the volume was in part, or wholly printed, the publisher heard of a certain tract, on "Subfcription to Articles of Faith," attributed, perhaps with good reafon, to Paley. This was too precious a morfel to be omitted, as it might make the volume popular among a quite diftinct clafs of purchafers. This therefore is prefixed, in a feparate order of pages, marked with afterifks; (p. 1*, 2*, &c.) but without one word of information when or why it was produced, how known to be Paley's, or any thing elfe. Mr. Meadley, who has alfo reprinted it, in his Appendix, (p. 219) has thought it right, as certainly it was, to give fome account of it. He has alfo printed the tile-page, in a way which alone explains a great deal. Thus: * See his own words, in Meadley's Life, p. 158. A "A Defence of the Confiderations on the propriety of requir ing a Subfcription to Articles of Faith. [By Edmund, Lord Bishop of Carlile.] In reply to a late Anfwer, [By Thomas Randolph, D.D. Prefident of C. C. C. Lady Margaret's Profeffor of Divinity, and Archdeacon of Oxford.] from the Clarendon Prefs. By a Friend to Religious Liberty. [William Paley, M. A. Fellow and Tutor of Chrift's College, Cambridge.] London, firft published in 1774." Here is fomething told. But the editor of the "Sermons and Tracts," tells nothing, probably knew nothing, but that the tract was likely to fell. We cannot too strongly reprobate so grofs an impofition upon the public, as the whole of this volume, with the exceptions above specified. At the fame time, not to be unjust to Paley, we must allow, that the Sermon on the Ufe and Application of Scripture Language, (p. 1); that addreffed to the young Clergy, (p. 19); the Charge on local and occafional Preaching, (p. 63); and that on the Dangers incidental to the Clerical Character, (p. 99) are ftrongly marked with the characteristic excellencies of this author's productions. The latter, in particular, exhibits an intimate and accurate knowledge of human nature, which few writers have ever poffeffed in a higher degree than Dr. Paley. To have collected these Sermons and Charges alone, would have been to render an excellent fervice to the world, and particularly to divines. BRITISH CATALOGUE. POETRY. ART. 13. Dunkeld; the Prodigal Son; and other Poems; including Tranflations from the Gaelic. By Petrus Ardilenfis, 12mo. pp. 186. 65. Baldwin. 1811. The first of these poems, Dunkeld, is wholly defcriptive, and, to perfons unacquainted with the place defcribed, not always intelligible. The lines, however, are not wanting in fpirit, "The Prodigal Son" is an expanfion of the well-known parable, which hears that name. We will extract the concluding paffage, as a fpecimen of the author's ftyle, which the reader will fee is not unpoetical; but we think the remonftrance of the elder fon, with the father's reply, fhould not have been omitted, His flow approach the anxious father eyes, Affur'd Affur'd at length, he cried, with rapture wild, I own,' he faid, my crimes with grief and fhame, And Heaven's glad manfions ring with fongs of joy." P. 68. The tranflations from the Gaelic are not (to us at leaft) very interefting. They confift of three tales; one of which is related in a confufed manner; and all the three are highly improbable. Upon the whole, this author cannot be faid to rise much above mediocrity, nor often to fall below it. ART. 14. Imitations and Translations from the ancient and modern · Claffics, together with original Poems never before published. Collected by J. C. Hobhouse, B. A. of Frinity College, Cambrige. 8vo. 255 PP. 10s. 6d. Longman and Co. 1899.. Though thefe poems are faid to be only collected by Mr. Hob houfe, it appears upon examination that he is the principal author concerned and as we are ever defirous to encourage rifing genius, we would willingly fay all that fincerity will permit in favour of his efforts. Yet we cannot but intimate, that on the whole he has been rather too hafty in collecting and publishing; and that, most probably, the M. A. will hereafter be diffatisfied with the collection of the B. A. There is nothing more juvenile in the volume than the preface, in which the author, by way of a new topic, ridicules the excufes made by poets for publication; a thing |