From which the sloping soil, by wintry rains,
Has been all worn away, she fixes up
Her curious dwelling, close, and vaulted o'er,
And in the side a little gateway porch,
In which (for I have seen) she'll sit and pipe
A merry stave of her shrill rounde ay.
Nor always does a single gate suffice
For exit, and for entrance to her dome;
For when (as sometimes haps) within a bush
She builds the artful fabric, then each side
Has its own portico. But, mark within!
How skilfully the finest plumes and downs
Are softly warped; how closely all around
The outer layers of moss! each circumstance
Most artfully contrived to favour warmth!
Here read the reason of the vaulted roof,
Here Providence compensates, ever kind,
The enormous disproportion that subsists
Between the mother and the numerous brood,
Which her small bulk must quicken into life.
Fifteen white spherules, small as moorland hare-
bell,

And prettily bespecked like fox-glove flower,
Complete her number. Twice five days she sits,
Fed by her partner, never flitting off,
Save when the morning sun is high, to drink
A dew-drop from the nearest flowret-cup.

But now behold the greatest of this train
Of miracles, stupendously minute;
The numerous progeny, clamant for food,
Supplied by two small bills, and feeble wings
Of narrow range; supplied, aye, duly fed,
Fed in the dark, and yet not one forgot! pp. 41-43.

From scenes like these, O, Scotland, once again To thee my weary fancy fondly hies, And, with the EAGLE, mountain-perched, alights. Amid Lochaber's wilds, or dark Glencoe, High up the pillared mountain's steepest side, The eagle, from her eyry on the crag Of over-jutting rock, beholds afar. Viewing the distant flocks, with ranging eye She meditates the prey; but waits the time When seas of mist extend along the vale, And, rising gradual, reach her lofty shore : Up then to sunny regions of the air She soars and looks upon the white-wreathed summits Of mountains, seeming ocean isles, then down She plunges, stretching through the hazy deep; Unseen she flies, and, on her playful quarry, Pounces unseen: The shepherd knows his loss, When high o'er-head he hears a passing bleat Faint, and more faintly, dying far away. And now aloft she bends her homeward course, Loaded, yet light; and soon her youngling pair, Joyful descry her buoyant wing emerge And float along the cloud; fluttering they stoop Upon the dizzy brink, as if they aimed To try the abyss, and meet her coming breast; But soon her coming breast, and outstretched wings, [heads.

Gilde shadowing down, and close upon their

pp. 81-84

Hints for the Security of the Established Church, humbly addressed to his Grace the Archbishop of Canterbury. 8vo. pp. 39, price is. Hatchard 1806.

of

A title so modest induced us to open this pamphlet with great expectations, as the subject is confessedly interesting; but we were rather startled at the idea, in the very first paragraph, of the Archbishop of Canterbury having a "fair prospect "the crown of martyrdom," or of "wit"nessing the annihilation of his high "dignity." It is possible that the tre mor into which we were thrown might accompany our perusal of the whole tract; nevertheless, we hope to make a fair report of its contents.

Happily, we are not guilty of the sin of Methodism, but if we were, we cannot so highly compliment the pamphlets which have lately appeared in opposition to this sin, as to think they would have effected our conversion. One reverend Gentleman, in addressing his parishioners, told them in the first page, that he did not properly understand the characters of the persons he was about to describe. Whether our perusal extended to the second page, is a secret which we keep to ourselves. Another, did not so much as know that there were distinct classes or communities of methodists; and he attributed to those of one distinction what was true exclusively of those of another; what could we infer from this ignorance? and indeed we cannot acquit from this mistake the writer before us, who appears to be by much the best informed of any we have lately noticed. He says p. 36. "In the ordinary

"Methodist societies, the calamities of "the Calvinistic doctrines are generally "prevalent."-" In the Chapels, where "the liturgy of the Church is used, but "without episcopal sanction, Calvinism

"

again is usually taught.". But does he not know that the Arminian Methodists abhor these doctrines? that they insist on the Arminian interpretation of the Ar ticles of the Church, as the only true and proper sense of them and that against these very Arminians the principal portion of his reasonings is levelled?

The increase of Methodists is the subject of this work, and the author speaks no more than truth when he says,

The subject unto which I thus presume to solicit a candid attention, is one on which I had the honour of frequent conversation with your amiable, conscientious, and vigilant predecessor. I am competent to say that it engaged much of his anxious attention, although principally at a time when declining age, and increasing infirmities, rendered him less able to engage in the rising contest. But he saw the growing evil, and sorely dreaded the probable effect. I thus introduce his respected name to notice further, that I understood from him, that a resolution had in some measure, been adopted, even in concurrence with some of the most respectable of the dissenters, to propose certain regulations of the Toleration Act, which might check that spirit of indiscriminate schism which now threatens, not merely the establishment, but even religion itself: but that it was deemed adviseable to pave the way by an act, which should enable the Bishops to silence one prevailing argument in favour of separation, by en

forcing the stricter residence of the parochial clergy: thereby not only securing to the people vigilant pastors of their own communion, but probably excluding also intruders on their flocks. pp. 4, 5.

The writer might have added, that a conversation, perhaps several, to the effect he states, took place at Lambeth Palace, between the then Archbishop of Canterbury, the Bishop of London, the Bishop of Chester, (we believe) and the Rev. John Martin, an Anabaptist teacher of note, facetiously termed Bishop Martin: in which the difficulty of conducting operations without trenching on the Toleration Act, was largely discussed. This is the very difficulty which embarrasses our author, who "conceives from the spirit of "the act (although it is certainly not

τι

clearly expressed in the letter) that it 48 exacts a limitation of the services of the

"teacher to his appropriate congrega "tion." He might have known that the Dissenters not long since, very good-naturedly, published the opinion of a counsel among themselves, expressly taken on this point, which restricted the protection of the act to stationary ministers.

Our readers are at liberty to infer, that we are not quite so much frightened as this worthy writer; nor is the danger of the Church, from this cause, so apparent to us, as it is to him. We hope that his Grace of Canterbury will long wear his head on his shoulders, undismayed by the fear of martyrdom, or of the annihilation " of his metropolitical dignity.

66

But we agree with some things here stated, and heartily wish they could be

corrected.

I recollect, not very long since, an instance of a conscientious member of the House of Commons, complaining of the hardship he had experienced, in the discharge of his duty as a magistrate, that when a youth of eighteen presented himself at the sessions, to qualify as a teacher of a congregation of Protestant dissenters, and complied with the stipulated conditions, he was obliged to sanction and authorise the presumption of so unqualified a pretender. What would the same respectable character have said, had one presented himself for this office, who could neither read nor write; who was obliged to substitute his mark for his subscription? Yet such things have been. pp. 25,26.

We once heard a very worthy dissenting minister relate, that when he was licensed, privilege, could barely read; and that our a party who took advantage of the same informant assisted him in spelling his own name; to the great (but bitter) amusement of the Justices, and of the whole Court.

The following is too correct a picture of a serious evil.

I allude to the case, wherein a minister in episcopal orders (and who has consequently on his oath promised canonical obedience), offciates in a congregation, licensed under the Toleration act, according to the liturgy of the Church of England. Here is evidently a schism without a motive; dissent, from a mere love of dissent; dissent, if I may so speak, without dissent. It arises perhaps, in the first instance, only from a plausible speculation; from the spirit, which has too much prevailed of late, of making a traffic of religion. But it cannot be allowed innoxious in itself: it is, moreover, of an excessively

evil tendency; for, more than any other case, it brings the Church itself into disgrace: in a word, it is positive schism.

I much fear, that no inconsiderable countenance has been given to these irregularities, by certain practices of a similar nature, which have recently been tolerated in the establishment itself. It is much to be lamented, that they should have been sanctioned by something like necessity; or rather is it to be lamented, that the existing evils were not remedied in a less objectionable manner. Το the great number of private chapels in the metropolis is to be imputed the great increase of dissenting meeting-houses; for so radically evil are their construction and establishment, that they tend only to disgust the serious rich, and expel the poor. It is a subject only for private speculation; and as the rich alone can pay; to them only is accommodation offered. But it is an horrid subject for speculation. If the minister engages in it himself, he too commonly accommodates his doctrines to his audience; seeking to please rather than to instruct, his motives are apt to be suspected, and very little utility can be expected from his ministry. If, on the other hand, he be merely engaged by the proprietor, he is commonly sought out, not for sterling qualifications, so much as for popular manners and an airy elocution; as is sufficiently proved by the vapid characters which commonly occupy such situations. But the most weighty objection to these establishments is, that they are fashionable religious assemblies for the rich. The poor are excluded: and it is no Jess lamentable, that, in a considerable part of the metropolis, and in some other large towns, the middling and lower classes have no accommodation whatever for religious worship. They are thus driven to the conventiele. It is even to be wished that they should go there, for better is it they should so engage in the duties of religion, than not to do it at all. pp. 32-34.

It appears then that a once striking mark of Christianity, is now reversed, and "the poor have not the Gospel "preached unto them." Why then, what hold have we on the consciences of the poor? what should imbue them with Virtue? what should render them comfortable? The impolicy of this neglect is so obvious and gross, that we agree with our author in thinking it is to be wished that this class should worship where it can. As Bishop Horsley has observed, speaking of the omission of religious services on Sunday afternoons, "the worser part "of those who were at Church in the "morning, go now to the ale-house; "the better part to the conventicle."

We add a note from the Bishop of London's Lect. viii. Vol I. p. 205.

"There is a most dreadful want of this nature in the western part of this great metropolis. From St. Martin's in the Fields to Mary-le-Bone church, inclusive, a space containing, perhaps, 200,000 souls, there are only five parish churches, St. Martin's; St. Anne's, Scho; St. George's, Hanover Square; and the very small church at Maryle-Bone. There, are, it is true, a few chapels interspersed in this space; but what they can contain is a mere trifle, compared to the whole number of inhabitants in those parts; and the lowest classes are almost entirely excluded from them. The only measure that can be of any essential service, is the erection of several spacious parish churches, capable of receiving very large congregations, and affording decent accommodations for the lower and inferior, as well as for the higher orders of the people. In the reign of Queen Anne, a considerable sum of money was voted by parliament for fifty new churches. It is most

devoutly to be wished that the present parlia ment would, to a certain extent at least, follow so honourable an example. It is, I am sure, in every point of view, political, moral, and religious, well worthy the attention of the British legislature. A sufficient number of new parish churches, erected both in the capital and in other parts of the kingdom, where they are wanted, for the use of the members of the Church of England of all conditions, would very essentially conduce to the interests of Religion, and the security and welfare of the Established Church."

The semi official sentiments of this

pamphlet have induced us to consider it with attention: we have hinted at some of its errors with candour, meaning that our remarks should be of use in proper time and place. Some of its observations we have readily strengthened, and enforced; they accord with our own remarks, and we heartily wish them effectual success.

But there is another cause of danger to the Church, which this author has not noticed; we mean INGRATITUDE: for what can be more ungrateful than to suf fer a man to starve on a pitiful income of 6 or 7001. per annum who understands Divinity better than all who ever went before him, and whose talents, did people but credit them, would relieve our be lief from such a variety of heavy articles, that he must truly be a most unreasonabiə Atheist, Deist, Socinian, Arian, Mahometan, Jew, or Pagan, who could possibly stumble at those which would re

main? Can any thing be more detrimental than the supineness of the Rev. Dr. W. Gretton, Archideacon of Essex, in not recommending Francis Stone, M. A. F. A. S. Rector of Cold Norton, to competent exaltation! We freely acknowledge, that we discover so many cardinal virtues, and so great predominance of them, such as modesty, humility, deference to superiors, candour, readiness to learn, abhorrence of filthy lucre, and a multiplicity of others, in a single sermon, that we see not how

Jewish Prophecy the Sole Criterion to distinguish between genuine and spuTious Christian Scripture, &c. A discourse preached before the Rev. Dr. W. Gretton, Archdeacon of Essex, at Danbury, July 8, 1806; by Francis. Stone, M. A. F. S. A. Rector of Cold Norton, Essex.

By the favour of Archidiaconal appointment, I am nominated-p. 3.

This genealogy (Luke) is surely very oddly placed, as well as most abruptly introduced. St. Luke, we know, was the friend and companion of St. Paul; and what St. Paul's opinion was about such genealogies we learn very clearly from his epistles, I. Tim, i. 4. Titus iii. 9. This makes it highly improbable, that any of his intimates should attempt to trace out any genealogy at all.―p. 6.

But to proceed to establish the strict, literal, and only humanity of Jesus, p. 7, in submitting to your serious consideration, a very grand imposture practised on Christians, to the extent of the two first chapters of Matthew's Gospel, which abound with misapplications and misrepresentations of prophecies. P. 12.

This gives birth to what, in their hypermetaphysical dialect, they term the hypostatic union, asserting that in Christ two natures were united, the divine and the human. p.

21.

I have been the more particular in exposing the forged miracle, because it gives birth to that absurd hypothesis, the Arian trinity, which ended in the establishment of that most senseless doctrine of human invention, the Athanasian trinity in unity. p. 27. That monster of error and absurdity. p. 31.

I mean the mistaken idea, too generally rereived of the atonement of divine wrath, by -the death of Christ. p. 32.

Let us divest ourselves of a misplaced attachment to the erroneous theology and fabulous theogony, of the middle of the 16th entury. p. 36.

Almighty God, our heavenly father, whe hast purchased to thyself an universal church by the precious blood of thy dear son; mercifully look upon the same; and at this time so guide and govern the minds of thy servants,

the bishops and pastors of thy flock, that they

may lay hands suddenly on no man, but faithfully and wisely make choice of fit persons to serve in the sacred ministry of thy church. And to those which shall be ordained to any holy function, give thy grace and heavenly benediction; that both by their life and doctrine they may set forth thy glory, and set forward the salvation of all men, through Jesus Christ our Lord, amen.

So that two whole and perfect natures that is to say, the God-head and man-hood, were joined together in one person never to be divided; whereof is one Christ. Art. 2.

The three creed, Nice creed, Athanasius's creed, and that which is commonly called the Apostle's creed, ought thoroughly to be received and believed: for they may be proved by most certain warrants of holy scripture. Art. 3.

Christ who truly suffered, was crucified, dead, and buried, to reconcile his father to us.-Art. 2. And there is none other satisfaction for sin but that alone. Art. 31.

The book of consecration of archbishops, and bishops, of priests, and deacons, hath not any thing that of itself is superstitious, or ungodly. Art. 36.

A Treatise on the Teeth of Wheels, Pinions, &c. demonstrating the best forms which can be given them for the various purposes of Machinery; such as Mill-work, Clock-work, &c. and the art of finding their numbers: translated from the French of M. Camus, with additions; illustrated by 15 plates, 144 pp. Price 10s. 6d. J. Taylor, 1806. THE work before us is a translation of Books x. and xi. of the second edition of M.Camus's Cours de Mathématique, print ed in 1767, in which the divisions of the original work are very properly retained for the use of those who may wish to consult it. The preface informs us that M. Camus not having treated the generation of cycloid and epicycloid curves, and their practical application to the Teeth of Wheels, &c. the same is now fully done by an extract from the new edition of Imison's Elements of Science and Art; this follows in nine pages; two pages more are added, (by the writer in Imison,) as an answer to Mr. Brewster's animadversions in his late edition of Ferguson's Lectures, on this part of Imison's work; these constitute the additions noticed in the title. Few subjects have been more generally misunderstood, than the effect of cycioidal and epicycloidal curves when applied to the Teeth of Wheels. It has too generally been imagined, from the generation of these curves by a rolling motion, we suppose, that, when applied to the teeth of wheels, they occasioned them to roll, instead of slide or rub, upon each other; thereby avoiding wear of the machine, and loss of power in friction between the teeth. But M. Camus, in the work before us (like Emerson and English mathematical writers in general, whom we remember to have read) has expressly employed himself on a different problem, viz. to discover that form for the Teeth of Wheels and Pinions, which shall enable the one to drive or move the other with a uniform angular velocity, if its own be such. We well know that teeth, improperly formed, will occasion a wheel moving uniformly round, to drive its pinion with an alternately accelerated and retarded motion, to the hindrance of many operations required to be performed by ma chinery, and destructive in its jerking effect upon the machinery itself. Different modifications of the cycloidal and epicycloidal curves have been found to efVOL. I. [Lit. Pan. Nov. 1806.]

fect in every case an equable motion between two wheels acting on each other to which M. Camus (page 2, 10, 21, and 57) limits the properties of the teeth he recommends; while at page 59 he expressly states, that teeth thus formed will rub or slide against, instead of rolling upon, each other. Dr. Young, in his Syllabus of Lectures at the Royal Institution, Art. 180, says, "it appears to be impossible to produce an equable motion, and at the same time wholly to avoid friction, although some of the best authors have supposed, that both these objects were attained by the epicycloidal teeth." In a note upon this, the Doctor investigates the quantity of sliding or rubbing reciprocally sustained by these teeth for equalizing motion. This statement shews the increase of this effect, as the teeth are larger, or their action extends beyond the line of the centres. But, to our great surprise; this extract from Imison asserts, that wear, or loss of power by friction, is avoided, by using cycloidal or epicycloidal teeth in different cases; while in other essential parts of the theory, these additions are directly at variance with the conclusions of M. Camus. We conceive it, therefore; necessary to examine more particularly, the pretensions of the writer in Imison; first remarking that M. Camus, in art. 536, figs. 178 and 179, has given as good a description, or generation, of an epicycloid as can be written; while the passage from Imison intended to mend it, (page vii.) is an unmeaning jargon of indefinite words. Its inconsistency further appears in page viii. line 17 and 26, where the diameter and the radius of circles are confounded with their arcs, and page xii. line 13, where the term cycloid is applied to the curve, called by all ma thematicians the involute of a circle!

An attentive reader of M. Camus will readily perceive, that for producing equable motion, the acting faces of the teeth of wheels and pinions, intended to act before and after they have passed the line of centres, must each consist of two portions of different epicycloids, joined at the pitch-line; the inner part of the pinion's teeth (or so much thereof as is within the pitch-line) may conform to the interior epicycloid, derived from the rolling of any circle on the concave arc of the pinion, or its pitch-line; and the outer part of the wheel's teeth must be formed by the ex

K