addressed. In the gospel there is no system. System has been raised from christianity, not christianity from system. It is distressing to find the endeavours of this lady to purify herself from her former "evil works," the drama, fruitless. She cannot illustraté a christian thesis, without the assistance of the "very principle of Dogberry, at "which," she adds, "we have all probably

laughed." Thus she cannot get forward to her Canaan, without looking back at her former scenes, the flesh pots of Egypt.

In p. 282, christianity is again considered as a science, and a reformation at death held as impracticable as to study mathematics; it is to "learn the totally unknown scheme of chris

tianity." This certainly is a wrong notion of the gospel. Then follow many pages of redundant preaching, and impalpable inanity.

P. 315, we are told that

"Youth should be taught that as humility is the discri"minating characteristic of our religion, therefore a proud "Christian, a haughty disciple of a crucified Master, fur"nishes perhaps a stronger opposition in terms than the "whole compass of language can exhibit. They should "be taught that humility being the appropriate grace of Christianity, is precisely the thing which makes Chris"tian and Pagan virtues essentially different."

We have here a fruitless attempt at philological learning, and are told the Romans had no word for humility, but what was used in a "bad sense;" and it is erroneously inferred, that humility was no virtue till made so by christianity. Nego

Me

consequentian et argumentum. Humilitas, a humilis, a humus, the ground, the English of which is humility, humblé, for humus is not yet anglicized. But we have corresponding words in English, viz. low, or on the ground, lowly, humilis; lowliness, humilitas. These words are of general sense, and their particular significations arise from their application; for the abstract substantives, humility, humilitas, i. e. lowliness, are equally indicative of the position of body and mind. These words had existence before christianity; for if they had not, and a virtue formerly unknown to human nature were introduced by it, it would have been mentioned by its appropriate term. Humilitas is used by Cicero, as relating to mind; humilis, base, mean, dwarfish. To prove this, if it be denied that lowly, humble; lowliness, humbleness, humility; apply not to the mind, search the bible, and there lowly, as a virtue, frequently occurs. It also occurs in the gospel, and when these books were translated, it clearly appears that our language had a word for the scriptural virtue, viz. "lowly." The Greek, the Roman language, and the English, had all a primitive of their own, from which the adjective, and the abstract substantive were formed or derived,. and first applied to body, and afterwards, as men philosophized, to mind. The Apostle in the Greek was explicit, when he added to Tareivos, Prosum, thus, Tarvo-gosun, humilitas mentis, lowliness of mind.

PRIDE is a root in our language (and an evil root it is) but the Greek, as well as the Latin,

has a compound word for it, viz. vænna, superci lium. Even superbia is a derivative.

Her doctor might have furnished her with a better argument for christianity.

If the Romans, who are falsely charged with giving to humilitas & humilis no intellectual meaning, used it only in a "bad sense," the British senate, army and navy, are blamed for giving pride a good meaning. A "proud day," "proud event," a proud success;" although our commanding officers piously enough ascribed their victory to Almighty God," our author does not consider it as sufficiently" evangelical ;" and she thinks the swift sailing vessel that brought the dispatches, ought to have waited till a better word could have been coined, on an occasion" which has preserved "that religion which sets its foot on the neck of pride!" It is impossible not to repeat epithets lately applied to her religion, "bloody piety." Mrs. More is no christian. The doctrine she

wishes to inculcate, though she endeavours to conceal it, is a mystical, unintelligible faith; and she seems rather to believe that Christ came to "send a sword," than "peace" on the earth; and that that holy religion which has been often in the mouths of knaves as peace, while war and cruelty were in their hearts, is not to exist in the world by its own excellence, and the superintendence of God, without nations combining to seal it with blood, and proclaim its peaceful doctrines, "its

new commandment" to the nations, with anathematizing canons, and cannons of every calibre.

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Were it not the fear of disgracing the "religion "of good will," and the honour of the family of the Sarcasms, my pride would lead me to say something she would not like to read; but I will not expose my family's temper, for, as my brother Sir A. Elton said, while he was writing a book, "I do not defend myself," I will not defend christianity with any other weapon than the tongue or the pen. I will rather, as I really do, for a hundred reasons, pity her. This lady seems perfectly prepared for a crusade, and to erect the labarum as a signal of blood. This she has already attempted, by imputing disaffection to her system to a liege son of the church as a crime, and appointed "a disciple of her own in his place."

But pride is frequently the motive to many a good action; and it often suggests bad ones, Pride, an honest pride, the pride of maintaining the reputation of integrity, induced Mr. Bere to present her and Sir Abraham Elton, her good and faithful ally in persecution and cruelty, before the tribunal of the public; and it was pride, a mistaken, ignorant, and wicked pride, that has rendered her contumaciously mute, yet indefatigably diligent in privately directing her runners, and by her friends influencing others, to "contradict "and give the lie to him in public advertise"ments;" when if it were possible to palliate her guilt, she ought herself to have come forward and defended that factitious, literary, and religious character, she had acquired by the rhime-and-proseambling-nag, as it appears, of others.

The last chap. of vol. 7, is occupied by a Scheme of Prayer. Respectable mention is made of the liturgy of the church of England; but the forma, here proposed, is that of the directory of the assembly of divines at Westminsterand its division is that into which prayer naturally resolves itself. The heads are, as usual, adoration, confession, petition, thanksgiving, intercession. By storing up in the memory the phrases and texts of scripture, the child, in time, is expected to be able to pray, I suppose extempore, i. e. without any prepared form. The word extempore is not used in this chapter, but the object evidently is to learn to pray without a pre-conceived form. I mention this so particularly, on account of the Blagdon controversy; wherein the word extempore has been much bandied about, brought as a criminal charge against her, and denied by her organs, her creatures under her eye, for she is herself contumaciously mute. Now, although I am myself of the church, I confess, I think repeating a pre-conceived form of prayer no just charge against a christian or a heathen. To hear a learned, judicious, and pious minister pray, which every minister in the church who knows his duty and profession ought to be able to do, when circumstances make it convenient & necessary, from his store" of old things and new," is delightful to the heart of every truly pious person. Are there not respectable protestant churches established by law who use no liturgy? Were there not various missals used in different dioceses, in times of