I endeavoured to prevail upon her to lay aside her apprehensions, assuring her that we were in no danger whatever, that we were travelling in the greatest security imaginable, and that all her fears were entirely groundless. At length the gentleman, her brother, burst into a violent laugh, saying, his sister knew perfectly well we were safe, but having a melodious voice, and a fluency of words, she was very fond of hearing herself talk:" and sir Robert concluded with observing," that several gentlemen in the opposition exactly resembled the lady he had mentioned; for though they must be convinced that the state vehicle was in perfectly good repair, and was well conducted, yet they were so fond of hearing themselves harangue, that they seized every opportunity of indulging their loquacity, at the expense of their judgment."

BOTANY BAY.

"Some years ago, one of the convicts in Botany Bay wrote a farce, which was acted with great applause at the theatre in Port-Jackson. The noted Barrington furnished the prologue, which he ended with these lines:

"True patriots we; for be it understood,

We left our country,-for our country's good."

CLASSICAL APPLICATIONS.

"Two Oxford scholars being at a loss for amusement, one said to the other "Suppose we cap verses." "No," said his companion, "for I should think that as dry work as chopping logic. Suppose we repeat, in the alternate style of Virgil's shepherds, all the ingenious applications we can recollect of passages in the Classics that have been made to modern subjects." "Agreed," said the other, "provided we do not alter the original text, nor pilfer from Jortin or Beresford."

A. It was aptly said of a barber shaving, as Virgil said of a flying dove, Radit iter liquidum.

B. What think you of the skaiter, who, like Fame,

Mobilitate viget, viresque acquirit eundo.

A. Sadler going up with his balloon, may be supposed to exclaim.
Tentanda via est, qua me quoque possim

Tollere humo, victorque virum volitare per ora.

B. George Huddesford prefixed this motto to his verses on a favorite

cat :

Mi-cat inter omnes.

A. If it be fair play to assail me with a pun, take another in return. A friend of ours not long ago gave wine to a party. They expressed their dislike of his port; so he told them, if they would have patience, he would go to his cellar and fetch them some wine they would like better. After they had waited some time, he returned with some claret, which they pronounced to be excellent. A wag who was present said, "Our host reminds me of old Fabius Maximus, who

".....Cunctando restituit rem:

Ergo magisque magisque viri nunc gloria claret."

B. Tom Warton prefixed this motto to his Companion to the Guide and Guide to the Companion:"

Tu mihi duz comiti, tu comes ipsa duci.

This line seemed so exactly to correspond with the title, that wagers

were laid Tom Warton was the author of it. The sceptics lost their bets, for it occurs in Ovid's Epistle of Hypermnestra to Lynceus.

A. If you quote mottos, I will pay you in your own coin.

Malone published a pamphlet to prove that the manuscripts produced by Ireland and attributed to Shakespeare were gross forgeries. Malone inserted in his title-page a part of the description which Virgil gave of the impious Salmoneus, and applied it to Ireland with singular felicity: Demens, qui nimbos et non imitabile fulmen,

Are et cornipedum sonitu simulárat equorun!

B. Dr. Joseph Warton made a good hit, when he heard that John the Painter was going to be executed on board the Arethusa frigate. "John, said the doctor," may adopt the invocation of Virgil:

Extremum hunc, Arethusa, mihi concede laborem."

A. Felix Vaughan, an able barrister, was supposed to be implicated with Horne Tooke, Hardy, and others, who were afterwards tried for high treason. This matter was canvassed by the privy-council; and when it was ascertained that Felix Vaughan had cautiously stopped short of the risks which others had run, Mr. Dundas exclaimed,

Felix, quem faciunt aliena pericula cautum !

B. You recollect to whom Tibullus addressed the following beautiful lines. Louis Racine may be said to have consecrated them; he was a pious Catholic, and applied them to his crucifix.

Te spectem suprema mihi cum venerit hora,

Te teneam moriens deficiente manu.

A. I have kept back the application of a passage, as my corps de reserve, which I think will put you hors de combat. It is unquestionably the happiest allusion I ever met with.

You have doubtless heard of the famous cardinal Poole, archbishop of Canterbury. Sandolet, a learned man, advised him to apply himself to the philosophy of the ancients, giving it the preference to all other studies. "At the period," said the cardinal, "when the world was ob scured by the darkness of Paganism, the philosophy you recommend did certainly excel all other pursuits; but since the mists of ignorance have been cleared away by the bright beams of the Gospel, Christian knowledge, derived from the study of the holy Scriptures, has justly gained the preference; in short, the Pagan philosophy you so much admire is now exactly as Tenedos was described by Virgil:

Notissima fama

Insula, dives opum, Priami dum regna manebant ;
Nunc tantùm sinus, et statio malefida carinis."

The editor's more important cares have allowed some inaccuracies to escape him. Mrs. Siddons is called the "modern Thalia," (Vol. ii. p. 49.)-If Count Zenobio's "fondness for Bonaparte" (vol. ii. p. 103) be meant ironically, the jest will not be felt by every reader.

On the whole we think favorably of this publication; and recommend it as well calculated to afford rational amusement, with improvement of both an intellectual and a moral kind.

689*

ART. V. Some Remarks on the Unitarian method of interpreting the Scriptures, as lately exhibited in a publication under the ASSUMED title of an IMPROVED Version of the New Testament to which are added Considerations on the manner in which the Gospel should be preached to be rendered effectual to its intended purpose. Partly delivered in a Charge, in June, 1815. By the Rev. CHARLES DAUBENY, Archdeacon of Sarum. 8vo. Rivingtons, 1815. pp. 65.

THIS tract furnishes an antidote to two very opposite, although common and dangerous errors-Unitarianism and Calvinism. The first teaches a sort of philosophical infidelity, which tends to destroy all the peculiar doctrines of Christianity: the second inculcates a species of heartless quietism, which in reality exempts men from the absolute duty of endeavouring to perform their part of the conditions, which the Almighty has been pleased to hold out, as the terms on which he will impart to us justification through the merits of him by whose name alone man can be saved.

The circumstances which have given rise to this book of Mr. Daubeny's, are these. The present Bishop of London had, in his primary charge, given a brief, but very comprehensive sketch of the present circumstances of the church, in which, among other things, the great increase of Unitarianism' drew his attention: reviewing the principal peculiarities of their tenets he maintained, that they bore a strong analogy to those of Deism. This charge was of course denied by the Unitarians; and the bishop was assailed in a large pamphlet of "Letters" by Mr. Belsham; if not a distinguished, yet a zealous writer, in favor of Unitarianism. This was not done in the most ingenuous manner, for, as Mr. Daubeny has demonstrated, the "Letters" are replete with evasions of the point at issue; nor yet' in the most respectful manner, as is apparent from the motto, TOLOV TOY MUY Banas; which, when translated into plain English, means, "what sort of a lie have you been telling?" May we be permitted to advise Mr. B. in the next edition of his "Letters," to translate his motto for the benefit of such of his Unitarian brethren as may not have made the Greek language their study.

If the Unitarians be wise, they will suffer the controversy to remain in its present state; since every endeavour they use to relieve themselves from the weighty charges brought against them, only seems to involve them in greater difficulties. They have already been laid in the dust of the literary arena, where they had expected to receive doctarum hederas præmia frontium. The question is thus stated by Mr. Daubeny:

"If the doctrine of Unitarianism be Christianity, the doctrine of the Church of England most certainly is not. One side or the other then must necessarily give way; for the Unitarian God of reason and the Christian God of Revelation, cannot both stand on the ground of the same divine word. If,' as a Unitarian has justly observed, the proper humanity of Christ be once established, the commonly received doctrine of atonement falls to the ground.""

But he also

With regard to the doctrine of Christ's divinity, of course we cannot, in treating with an Unitarian, content ourselves with simply asserting that it is scriptural, and therefore true, because he denies the position altogether: but we may content ourselve with challenging him on two texts, which, even according to the Unitarian exposition, must prove the doctrine. The first is John, v. 23. "all men shall honor the Son even as they honor the Father." "He that honoreth not the Son, honoreth not the Father which hath sent him." The question here to be asked is, how are we to honor the Father? Let Christ answer the question; "thou shalt worship (poσxuvos) the Lord thy God," "pray to thy Father which is in secret." 3 says, "him only shalt thou serve."4 Still, however, are we to honor the Son in a similar manner: Christ, therefore, can be no other than God. It is in vain to urge, as has been sometimes done in reference to other passages, where Christ is called ὁ υἱος του Θεού, or υίος Θsou, that here Christ is said to be the Son (of God) in the same sense in which virtuous men are sometimes called the children of God; because it is said, that "the Father hath committed all judgment unto the Son," which he hath not done to virtuous men ; and because it never could, as the Socinians themselves will maintain, have been commanded, to honor virtuous men, even as we honor God. The other passage is John, x. 30. «I and my Father are one," or as the Greek words should be rendered, "I and the Father are one." Even if this passage be explained of unity of consent, as has been done by Schleusner," it will still prove the divinity of Christ. Mr. Belsham has, in a former work,' represented

■ Mr. Belsham. Mr. Daubeny has not given any reference to the part of Mr. B.'s works where this passage is to be found: this we particularly mention, because accuracy and minuteness of reference, is the only point in which Mr. D.'s admirable work is deficient: owing to which we have not been able to find passages in Mr. Belsham's works, which are voluminous. But this is among writers in general a very common fault.

3 Ib. vi. 6.

2 Matt. iv. 10. + Ib. iv. 10. 5 John, v. 24. Lexicon Gr. Lat. in Nov. Test. Lips. 1808. voc. Eis. 7 Calm Enquiry into the person of Christ, p. 447.

the "promised Messiah as a man constituted in all respects like other men, subject to the same infirmities, the same ignorance, prejudices, and FRAILTIES;" he elsewhere doubts whether Jesus was "through life wholly exempt from the errors and FAILINGS of human nature.” ▲ This very doctrine, which, while it attempts to degrades the character of our Lord, admits that human nature is corrupt, furnishes us with an application of our argument. If Jesus Christ were such as he is represented above, his purposes and his will could not be the same with those of God: because God is a being infinitely wise, while the spirit of man is ignorant; because God is holy, while man is corrupt; because God hates iniquity, while man loves it. But Christ and God are here said to be one in consent: it therefore follows that Christ is not a mere man, but God.

6

2

We do not here appeal, as we might, to St. John, who says that "the word was God;" that " God gave his only begotten son;" 3 or to St. Paul, who tells the Hebrews, that "God hath spoken unto us by his Son, by whom he made the worlds" 4 that "he saith," of him, "let all the Angels of God worship (προσκυνησάτωσαν) him.” s Nor do we cite Ignatius, a cotemporary of the Apostles, who must have known what their doctrine was, and who says, Aaw INσGUY XρITTON TOY GEOV: '0Θεος ήμων Ιησους ὁ Χρ. εκυοφορήθη ύπο Μαρίας :P and who entreats the Romans % to permit him, μιμητην είναι του παθους του Θεου. Eusebius tells us that the first person who denied the divinity of Christ, was one Theodotus, a tanner, who seems to have done it from the basest motives; and was in consequence Taurns TAS apvyoibou ATOσracias, excommunicated by Victor; he also informs us that Justin, and Miltiades, and Tatian, and Clemens, all believed in the divinity of Christ.''

On the doctrine of Atonement, we might perhaps assume the

1 Daubeny's Remarks, p. 42.

2 lb. iii. 16.

2 John, i. 1.

4 Heb. i. 1, 2.

5 Ib. i. 6. For some able remarks on this subject, see Pretyman's Elements of Christian Theology, vol. ii. p. 116. sqq. ed. 1800,,

6 Epist. ad Smyrn. §. 2. p. 20. edit. Oxon. 1708.

7 Ad Ephes. § 19. p. 52.

8 Ad Roman. § 7. p. 96. 9 Hist. Ecclesiast. 1. v. c. 28. p. 252. ed. Reading.

10 Note b. to Euseb. p. 252. or Tertullian de præscr. adv. Hæret. c. 53. p. 405. ed. Paris, 1598.

"For more testimonies concerning the faith of the Primitive Church, see Knowles's Primitive Christianity, Bishop Horsley's Tracts in Controversy with Dr. Priestley, passim; and Pretyman's Elements of Christian Theology, val, ii. p. 134.