own licentious nakedness. They courted the sanction of something more dignified; and it is well observed by Cicero, that when Torquatus talked of the virtues, and their connection with the summum bonum of Epicurus, his voice was raised, and all his ges tures shewed his internal feeling of their superior value. The connection, however, was equally degrading to virtue, and unavailing to Epicurus. While Cato felt, that to join pleasure with virtue, was to thrust a harlot into the society of matrons, he strongly exposed the real and only purpose of such a philosophy, and the insignificance of its end, when compared with the labour employed in the pursuit of it. Epicurus claimed the possession of wisdom; and in the pride of physical inquiry, ranged through the heavens and the earth, the air and the sea, and formed a comprehensive system of nature. But what was the purpose of all this philosophical labour?-the attainment of pleasure! Xerxes astonished the world with his warlike preparations. He joined the shores of the Hellespont, and dug through Athos. He walked the seas and navigated the land. If it had been asked of Xerxes, Why he burst open Greece with so mighty a force? with equal reason might he have answered, To fetch honey from Hymettus!

2. "On the second of these sects we may remark, what errors await virtue itself, when the exercise of it is left to the mere direction of nature! It is the distinguishing excellence of Christianity, that it brings us to God through the acknowledgment of our natural frailty, and teaches a reliance on Heaven, through a distrust of ourselves. While it elevates the soul, it lowers the passions; while it dignifies the character, it extinguishes self-opinion, and makes humility the basis of duty. The maxims of the Stoic were, indeed, superior to those of the Epicurean; but he grew in arrogance as he in proved in doctrine. He looked to no superior Being, but drew his virtue from the powers of his independent nature. completely wise in himself; and, in his own estimation, became his own god.

He was

mutability of the world. He has also the high privilege of being free from all doubt concerning his principles, and from all error. Whence arises this confidence? It is the boast of the Academic philosophy, that it is not restricted to single points of doctrine, but has a larger and more secure foundation, and embraces both the component parts of our nature. But what is obtained by this junction of the concerns of the soul with the condition of the body? Through the examination which has been made of the opinions of Plato, we have already detected the fallacy of the object to which he directed the hopes of the soul. And as to Varro, he is in this, as in his former disquisition, utterly silent concerning an existence in a future state. Man, mortal man, is the beginning and the end of his philosophy. To discover the art by which common life may be best conducted, is all his concern--the object of all his virtue. He never turned his views towards another world for the happiness which he sought. Probably, his sagacity had taught him the emptiness of the fancies of Plato. He formed none for himself; and we must conclude concerning a genius distinguished at Rome by his capacity of research, his depth of penetration, his strong judgment, and extensive learning, that he indulged no hope of immortality, and that, to his eyes, futurity was blank.'"

one universal

Such is the conclusion of a work, upon which some of our readers may perhaps think that we have bestowed an attention disproportionate to its size, if not to its importance. The subject is certainly not altogether new, since many parts of it must be familiar to those who are acquainted with Leland's valuable Treatise on the Necessity and Importance of a Divine Revelation, with Brucker's elaborate History of Philosophy, or with Dr. Enfield's able abridgment of that voluminous work. Still, the plan of Dr. Ireland's lectures is so ingenious, his arrangement so perspicuous, his knowledge of the subject so complete and masterly, his reasoning so acute and convincing, his principles so scriptural and elevated, and his style so correct, animated, and frequently eloquent, that we cannot but think he has rendered an important service to the public, and

more especially to those who are engaged in the business of education, by the publication of this volume. Such a work as that of which we have given so extended an account, may be much more useful than many may be apt to imagine. The sufficiency of mere natural reason as the guide not only to the knowledge of the duties of human life, but even to the hope and promise of immortality, has not yet lost its advocates; nor can the claims of divine revelation, to the exclusive prerogative of perfectly conferring such knowledge, and opening such expectations, be too strongly, or too frequently urged. There are still but too many, among the literary and scientific classes of society, who, dazzled by a few sublime sentiments, and correct observations on religion and morality, which are, no doubt, to be met with in almost every heathen writer, treat the inspired volume with indifference or neglect; and, adhering to the "broken cisterns" of human wisdom, are contented with the barren occupation

"Of dropping buckets into empty wells,

And growing old in drawing nothing up.” Those, also, who are acquainted with the powerful fascination of the classical authors, will feel how important and difficult a work it is to dispel what is really dangerous in this charm from the minds of young persons; of those especially, who are in the course of education at either of our great public schools; and how necessary it is for this purpose, that the errors and defects of the favourite writers of antiquity, should be plainly and pointedly exposed, and contrasted with the sublimer, and more just and satisfactory records of our holy faith. This Dr. Ireland has done, in a fair and impartial, but most decisive man

ner.

The classical, and more particularly the ecclesiastical learning, which he has displayed in this volume, has, indeed, highly gratified us. It has

of late not unfrequently been observed, that Bishop Warburton was the last divine of our church, who brought to his subject a complete store of profane and sacred literature. The single name of Horsley, would be a sufficient reply to such an observation; but it is really a source of great satisfaction, to perceive in such an author as Dr. Ireland, and in a few others, who might be named, plain proofs of such talents and acquirements, as promise to secure to the church a continued supply of men capable of defending it against the renewed and varied attacks of infidel and heretical wri

After all the praise, however, which we think we have justly be stowed on this work, we have one general observation to make, which materially affects our entire approbation of it. The comparison be tween Paganism and Christianity is triumphantly made in favour of the latter; and nothing can be more complete than the exposure of the weakness and insufficiency of the former. But throughout these lectures, this delusive and dangerous error seems to be implied-that the mere speculative conviction of the truth of Christianity, and the bare profession of it, are all that is required-or rather, that every one who is nominally a Christian, is so in reality. We do not mean to insinuate, that Dr. Ireland would countenance such an opinion; but the general impression of his book certainly tends to encourage it. While the ignorance and the uncertainty which characterise the views of Plato, of Cicero, and even of Socrates, on subjects of religion, are strongly held forth, and contrasted with the superior knowledge and persuasion of the Christian writers, there is nothing in these lectures which might lead the Westminster scholars who heard them, or those who may read them, to suppose, that, with all the advantages which Christianity has afforded us, many will probably be found to fall short

of attaining its ultimate rewards, and even be condemned on the last day by those very heathens of whose religious errors and deficiencies they had so often heard. By this want of discrimination between real and nominal Christians, be tween the profession and the practical feeling of the Gospel, a sort of delusive satisfaction is produced in the minds of those who are accustomed to hear religion thus imperfectly represented, which seldom fails to render them zealous perhaps for the form, but careless of the power of godliness. Something more distinguishing, pointed, and awaken ing, is undoubtedly required in treating and recommending moral and religious subjects. We may otherwise convince and delight both the young and old, by exposing the errors of pagans and unbelievers of every age, and describing the excellencies of the Gospel; but our voice will only be like the sound of a very pleasant instrument; and, unhappily, it will be "vox, et præterea nihil." We earnestly wish that in the concluding part of his lectures, which we shall be anxiously expecting, Dr. Ireland would bear this observation in mind. We scarcely know any writer, who, from the thorough knowledge of his subject, and the strength and animation of his style, is better quali fied to make a salutary impression on the minds both of his hearers and readers. Let him only remember, that man is corrupt and weak, as well as uninformed; and needs to be excited to self-examination, and diffidence of his spiritual safety, as well as to be congratulated on the speculative superiority and purity of his faith. Then may we justly expect that the display of the errors of paganism, and of the truth of "the glorious Gospel of Christ," will, under the divine blessing, be productive not only of the assent of the understanding, but of that faith of the heart, "which worketh by love," and which saveth the

soul.

A Charge delivered to the Clergy of the Diocese of London, by JOHN, Lord Bishop of that Diocese, at his primary Visitation in 1810. Published at the Request of the Clergy. Oxford, Parker: London, Rivington. 1810. pp. 32. THE name and character of the late Bishop of London are well known to all our readers. Unfavourable as the times have been to the acknowledgment of living worth, when connected with ecclesiastical dignity, his virtues seem to have triumphed over the general habits of the age; and even during his life, the name of Porteus was never mentioned without the homage of respectful veneration. In a good old age, he has been removed to a better world; but his memory will long be cherished by those who knew him; few of whom hope to meet with many brighter examples of episcopal excellence.

The successor of such a man is certainly placed in a situation of no common difficulty. In looking back to the prelate who is no longer with us, the very circumstance of his loss will come in aid of the reverence to which he was so largely entitled; and the conduct of his successor will naturally be brought to the test of a comparison which few men can be expected to stand with credit.

Suggestions of this kind force themselves upon us, when we are presented with a Charge of the new Bishop of London, delivered at his primary Visitation. And the effect of such suggestions will not be diminished, if the nature of that Charge be at all in opposition to those just observations which we have been accustomed to hear from the same chair, and with which we have so often been delighted and improved.

The Bishop commences by a statement of his reasons for calling his clergy together upon a short notice, and with some inconvenience to himself.