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LAST WORDS OF REV. RICHARD HOOKER, WHO DIED, Nov. 2, 1600, Aged 47.

With which expression, he fell into a dangerous slumber; dangerous as to his recovery, yet he recovered, but it was only to speak these few words: "Good doctor, God hath heard my daily petitions; for I am at peace with all men'; and he is at peace with me; and from which blessed assurance, I feel that inward joy, which tie world can neither give nor take away from me." More he would have spoken, but his spirits failed him, and after a short conflict betwixt nature and death, a quiet sigh put a period to his last breath, and so he fell asleep. The following is his Epitaph, writ

ten by Sir William Cowper, who erected a monument to his memory, in Borne Church, and acknowledges Mr. Hooker to have Though nothing can be spoke worthy his fame, been his spiritual father.

Or the remembrance of that precious name,

Judicious Hooker, though this cost be spent,
On him that hath a lasting monument
In his own books; yet ought we to express,

If not his worth, yet our respectfulness.
Church ceremonies he maintain'd, then why
Without all ceremony, should he die?
Was it because his life and death should be,
Both equal patterns. "humility?
Or that perhaps this only glorious one
Was above all, to ask why had he none?
Yet he that lay so long obscurely low,
Doth now preferr'd to greater honours go.
Ambitious men, learn'd hence to be more wise;
Humility is the true way to rise;
And God in me this lesson did inspire,

To bid this humble inan-" Friend, sit up high

er."

.................

The chamber where the good man meets his fate,

19 privileg'd beyond the common walk

of virtuo is life, quite in the verge of heaven.
Fly ye profane! if not, draw near with awe,
Receive the blessing, and adore the chance
That threw in this Bethesda your disease;
If unrestor❜d by this, despair your cure."

Young.

His physician, Dr. Saravia, perceiving that he was in deep contemplation, and not inclined to converse, asked him, what where his present thoughts? Mr. H. replied, "that he was meditating on the number and nature of angels, and their blessed obedience and order, without which, peace could not be in heaven! and Oh! that it might be so on earth !" After which he said, "I have lived to see this world is made up of perturbations, and I have been long preparing to leave it, and gathering comfort for the dreadful hour of making my account with God, which I now apprehend to be near. And though I have, by his grace loved him in my youth, and feared him in mine age, and laboured to have a conscience void of offence to him, and to all men; yet if thou, O Lord, be extreme to mark what I have done amiss, who can abide it? And therefore where I have failed, Lord, shew mercy unto me, for I plead not my righteousness, but the forgiveness of my unrighteousness, for his merits, who died to purchase a pardon for penitent sinners. And since I owe thee a death, Lord, let it not be terrible, and then take thine own time, I submit to it let not mine, O Lord, but let thy will be done!"

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"The subject which engaged Mr. Hooker's dying thoughts, ought consta itly to engage our living ones; since in the prayer, composed and delivered to his disciples, by our Lord and Saviour, the obedience of the angels is proposed as a pattern to be imitated by us, as the Copy, after which we should diligently write," "Thy will be done on earth as it is in heaven."

VOL. I. No. 3.

A faithful abridgment of the books of Ecclesiastical polity, and works of Mr. Hooker, in eight of all his other treatises, with an account of his life; by a divine of the church of England, was published in London, 1705.

Walton's Lives.

FRAGMENTS.

At Newcastle-upon-Tyne, there is a coal pit, which is an hundred and thirty fathoms (780 feet) in Bp Horne's Sermons. perpendicular depth, and which is

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IGNORANGE.

IT has been afferted, that "Ignorance is the mother of devo. tion." It is no fuch thing. It is the mother of fuperftition, of bigotry, of fanaticism, of difaffection, of cruelty, and of rebellion. Thefe are its legitimate children. It has never yet produced any other; and never will to the end of the world. And we may lay this down as an inconteftible truth, that a well informed and intelligent people, more particularly a people well acquainted with the facred writings, will always be more orderly, more decent, more humane, more virtuous, more religious, more obedient to their fuperiors, than a people totally devoid of all instruction and all education.

CANDOUR.

With regard to men's principles, we fhould always put the

best conftruction on dubious cafes, and treat those as friends to christianity, who are not avowed and declared enemies. By fo doing, we may perhaps fave a perfon from really apoftatizing; his doubts and prejudices may be overcome; and what was wanting in him may be perfected. But if we fuppofe and treat him as an enemy, we take a ready way to make him one, though he were not fuch before. Befide the addition of a new name, especially if it be a name of eminence, to the catalogue of infidels ftrengchens that party, and weakens the faith of many, who build on authority." He that is not against us, is on our part."

Bp. Horne.

Charge of Bp. London. 1803. It is a fact ascertained by the molt diligent and accurate inqui ries, that in the most enlightened parts of Ireland, not above one third part of the people receive any education at all; and throughout the reft of the ifland, learnt their alphabet. not a twentieth part have ever ibid.

For more than twenty years paft, upward of 300,000 children of the poor have been religiously ed ucated in the various charity and Sunday schools in England. ibid.

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SUBMISSION.

WHEN Mr. Pafchal obferved any of his friends to be afflicted at feeing the fickness and pain he underwent, he would fay, "Do not be fo concerned for me. Sicknefs is the natural state of a chriftian; because by it we are what we ought always to be, in a state of fuffering evils, mortified to the pleasures of fenfe, exempt from all thofe paffions which work

forgotten that Jefus Chrift is a Saviour." "True," was the anfwer, "but how fhall I know he is a Saviour for me?" "My Lord," it is written, "Him that cometh to me I will in no wife caft out." "True," faid the Bishop; "and I am furprised, that, though I have read that scripture a thoufand times over, I never felt its virtue till this moment; and now I die happy.

upon us as long as we live, free from ambition or avarice, and in a conftant expectation of death. And is it not a great happiness, to be by neceffity in the ftate one ought to be in, and to have nothing elfe to do but humbly and peaceably to fubmit to it?" This is a noble, a just, a comfortable fpeculation.

INTERESTING ANECDOTE OF THE CELEBRATED bishop butler.

WHEN his Lordship lay on his dying bed, he called for his chaplain and faid, "Though I have endeavoured to avoid fin and to pleafe God to the utmost of my power, yet, from the conscioufnefs of perpetual infirmities, I am ftill afraid to die." "My Lord," faid the chaplain, "You have

Review of New Publications.

Letters to the Rev. THOMAS BELSHAM, on fome important fubjects of theological difcuffion, referred to in bis difcourfe on occafion of the death of the Rev. JOSEPH PRIEST LEY, L. L. D. F. R. S. &c. By JOHN PYE SMITH. Printed by Biggs and Co. London, 1804. 131 pp. 8vo.

VOLTAIRE.

Montefquieu faid of Voltaire, "Lorfque Voltaire lit un livre, il le fait, puis il ecrit contre ce quil l'a fait." "When Voltaire reads a book, he makes it what he pleafes, and then writes against, what he has made it."

THE design of these eight letters is very important, and their publication very feafonable. The fubjects are altogether controverfial. The manner, in which they are treated, displays a rare combination of excellencies. The author fhows himself poffeffed of qualifications, which we always wifh, but often wifh in vain, to find in the difputant. The reader of thefe letters is not difgufted with any thing conceited, narrow, or grovelling, nor offended with any

thing fupercilious, harfh, or unciv il. The writer is in earnest, and yet unruffled; bold and undaunted, yet modeft; learned, without pedantry; faithful to the cause of truth, without facrificing the cause of love. While he exposes the errors and mifreprefentations of Dr. Priestley and his learned difciple, he refpectfully acknowledges their eminent abilities. Without the leaft degree of petulance, he reproves their unfairness; and notices, with chriftian meekness, their bitter and extravagant reflections upon what he believed eternal truth. Nothing is defigned to degrade their characters. While he piously laments their errors, he addreffes them in the language of veneration and cordial friendship. How can a candid focinian peruse this author, without dreading fuck

He applies the remark to Mr. Belfham's picture of calvinifm.

I make no charge of intentional mif, representation. I doubt not the corres pondence of your language with your own conceptions. But I maintain that the caricature which you have sketched is not calvinism.

an opponent, but wishing for fuch a friend?

The first letter is thus introduced.
DEAR SIR,

The difcourfe, with a copy of which you have politely favoured me, preached on occafion of the death of your venerable friend, the late Rev. Dr. Priestley, must be viewed by the difpaffionate and candid, as an effufion of the heart truly honourable to your character and your friendship. With feelings fuch as the difcipies of Socrates poffeffed when they embalmed the memory of their injured master, and with talents which would have been worthy of them, you have paid the tribute of dignified and affectionate refpect to your "guide, philofopher, and friend.”

After referring to Dr. Priestley, as one who recommended the feizure of every fair occafion for detecting errour and difcovering truth, he fays;

Dr. Priestley is dead. May the wrath and rancour of his enemies, for their own fakes, die also, and perish for ever.

The prayers and wishes, which pureft benevolence has often dictated, for a revolution infinitely defirable in his religious fentiments and feelings, are brought to an awful paufe, and their refult is a problem to be refolved only when" we all stand before the judgment feat of Chrift." But, in the fincere fpirit of integrity and candour, to examine his publick character, and to investigate the evidence, the tendency, and the value of his fentiments, is now become a duty more incumbent than ever on the lovers of truth.

The charges against calvinism particularly confidered are thefe; namely; that it is a rigorous, gloomy, horrible, and pernicious fyf tem, the extravagance of errour, and a mischievous compound of impiety and idolatry.

Every man, (fays our author in reply) who is at all in the habit of attending to controverted queftions, must have noticed the facility and promptitude of urge ing plaufible objections, in comparison with the fedate impartiality, the ferious candour, and the patient labour, which are neceffary for the investigation and establishment of many capital truths.

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Such a fketch he gives in his fecond letter. In this be enters upon no proofs. His object is to fate a fet of principles.

The con

cife and well arranged statement here made would fuffer by the quotation of any part. The whole does honour to the author's understanding and heart, and to the God of truth, and deferves the most ferious perufal. After completing his statement of calvinillick principles, he thus concludes the letter;

Thefe, fir, are the principles, which yourself and your late learned friend and full of barrours, a message of wrath and have reprobated as rigorous and gloomy, injustice, of terrour and defpair, the extrava gance of errour, and a mischievous compound of impiety and idolatry. I need not fay that, to myself, these principles appear the voice of God, and the perfection of

reafon, harmony, and moral beauty. But whether, even on your own principles, your description is not extravagantly overftepping the bounds of reafon and juftice, I appeal, my dear fir, to yourself; I appeal to every candid reader. And from a conviction which, I hope I can truly fay, is not the refult of educational prejudice, of dishonest timidity, or of indolent indifference, I enter a folemn protest against every

In letter V. he further vindicates calvinifm from mifrepresentation. In the courfe of the letter he notices Dr. Prieftiey's fhocking cenfure of St. Paul's writings.

In the three laft letters, the controverfy is treated chiefly on the ground of ecclefiaftical hiftory. In thefe letters he ably exposes the unfairness of Dr. Priestley's reafoning, and brings into view a number of capital mistakes in his publications. We felect the following as a ftriking example.

The doctor has selected Chryfoftom as the father whofe evidence is most am

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ple in fupport of the opinion, that (the
apoftle) John first taught the divinity of
Chrift. Chryfoftom" fays Dr. Priest-
ley, "reprefents all the preceding writers
of the New Teftament, as children; who
heard, but did not understand things,
and who were bufy about cheese-cakes
and childish fports; but John," he says,
"taught what the angels themselves did
not know before he declared it." At
the bottom of the page, Dr. Priestley
faithfully transcribes the Greek of this
paffage; and no one can fay, that his
tranflation is materially unfair. fo far as
it goes. The fentence is exactly thus:
"All the reft, like little children, hear
indeed, yet do not understand what
they hear, but are captivated with
cakes and childish sports." The omif
fion of the claufe "all the reft," ('nye
αλλοι παντες) does not appear of much
confequence. The infertion of it would
only have led the reader to inquire for
the antecedent; and Dr. Priestley has
provided a ready anfwer: "All the pre-
ceding writers of the New Teftament."
Do me the favour, my dear fir, to take
down the volume of Chryfoftom, and
turn to the paffage. Will you find the
antecedent to this relative clause to be
any "writers of the New Testament," or
any perfon at all connected with the
New Teftament? No, fir, you will find it
to be, the effeminate and diffipated spectators
of athletick games, and the auditors of mufi-
cians and oratorical fophifts."

particle of your accufations; and, againft the whole of your condemnatory charges, I appeal to the RIGHTEOUS AND ETERNAL JUDGE.

In letter III. he takes a nearer view of the fubject, and invites thorough examination. Of calvinifm, he fays;

As for the fact of its truth or falfehood; that is the whole queftion at if

fue between us and neither afperfions nor eulogiums will stand for evidence. As an advocate for calvinifm, I invite, I intreat examination. Let it be strict; let it be rigid; only let it be in the true "Spirit of liberal and judicious criti

çifm," and, which is of ftill more radical importance, in the fpirit of purity and uprightness, a fpirit influenced by the love of God and holiness, a fpirit of humility, and a fpirit of prayer. From fuch an examination we have nothing

to fear.

He elucidates the ftrict purity of the calviniftick fyftem in comparison with the unholy and delufive tendency of the oppofite fcheme. He is not afhamed of acknowledging, that his fyftem fpeaks no peace to the wicked, and fofters no hopes of falvation, except such as are connected with the prefent influence of habitual and univerfal bolinefs. This he el teems no fmall part of its purity and glory. Speaking of that fictitious benevolence, to which focinianifm facrifices the holiness, truth, and goodness of Deity, he has this pathetick reference to Dr. Priestley's expiring moments.

It grieves me to the heart to reflect that fuch a man as Dr. Priestley, a man, whose splendid talents and rare endow ments formed a ground of accountablenefs beyond expreflion awful, in the folemn approaches of death, fhould take fhelter in this miferable refuge of

lies.

In letter IV. he examines three

charges against calvinifm; impiety, idolatry, and mifchievous tendency. Some parts of this examination are excellent.

Though our author candidly' acquits Dr. Priestley of "intentional mifreprefentation," yet he thinks himself warranted to say, "that implicit reliance connot be fafe

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