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will suffice. That he had prejudices, must be granted; but who is without them? Bishop Burnet and Dr. Calamy, his most inveterate evemies had full as many, without possessing his veracity. If Anthony endeavoured to give. an unfavourable character of any man, be at the same time related the facts concerning him, so that it is an easy matter to judge whether what the historian observed of his character deserves credit or not. If he called a man, a puritan, he bore testimony to his abilities as a scholar, or his eloquence as a preacher. He is sometimes sarcastically humorous, and perhaps illnaturedly severe in his reflections; but notwithstanding this he gives a plain relation of facts, by which another sort of memoir may be drawn without being disfigured by any of Mr. Wood's colouring. Let it be farther observed that he had witnessed considerable changes in his time, and had seen hypocrisy riding in high places. He had seen men of no small renown veer about with every wind; and those who made the loudest cant about conscience, join in the persecution of their former friends. He had seen the university debased by a gloomy set of fanaticks, who placed all religion in predestination and irresistible grace; it was natural enough, therefore, as a plain honest man, that he should speak of such pretenders as he found them. Undoubtedly be sometimes vented a little of his spleen upon many worthy characters who merited very different treatment. But it so happened that Anthony's labours were not so duly appreciated, or directed, as they would have been at the present period: of course whenever he took a wrong bias, he had neither judgment of his own, nor the friendly aid of others to set him right.

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II. Thomas BAKER. The sister university, abundant as she has been in men of talents, has never produced a son grateful enough to pay her that necessary degree of respect which Anthony Wood did to his Alma Mater. And yet it is remarkable that she possessed a man every way adequate to so great , and meritorious a design, with the important advantage of having more judgment and taste than the Oxford antiquary. Thomas Baker was fellow of St. John's Col. lege, which situation he lost at the revolution for refusing the oaths: on this Mr. Prior, who was a member of the same society, liberally resigned his chambers to him, and

even secretly allowed him the profits of his own professorship. Mr. . Baker was an indefatigable collector of books and manuscripts, of which last he possessed fortytwo volumes in folio: nineteen are now in the university library, and twenty-three were sold by him to the great Earl of Oxford, and are now in the British Museum. Baker never printed but one book, but that was once very popular. It is entituied Reflections on Learning, in one volume octayo. The style is neat, and there are many good remarks in the book; but in general it is a superficial treatise. Mr. Baker was a man of extreme good nature, and contributed liberally to the literary undertakings of other persons. His history of St. John's College down to the year 1707, still reinains in manuscript in the library of that college, and is very curious and entertaining. Why it has been so long looked up from the public, remains to be accounted for. Some have said that it is owing to the nonjuring principles and anecdotes scattered through it. In politicks at least, the Oxford and Cambridge antiquaries were perfectly agreed.

III. Tom Hearne. Of the same sentiments and of similar pursuits was this learned and indefatigable collector, not unaptly called the Mole of Antiquarian research. Biography and history, however, are under infinite obligations to this plodding and patient antiquary: and his name will ever be respected notwithstanding the wicked epigram of, saya « Pox ön't” quoth Time to Thomas Ilearne,

'.. « Whatever I forget you learn," :

IV. ANTIQUITY OF OXFORD AND CAMBRIDGE. It has often been eagerly disputed which of these venerable seats of learning is the oldest. The weight of evidence is certainly on the side of the foriner, if it were worth' while to state the particulars of their respective pretensions. But this shall be waved, and we shall con-' tent ourselves in this place with quoting the observations of the merry Dr. Fuller, a Cambridge man, upon the question: *“ Far be it from me to make odious comparisons between Jachin and Boaz, the two pillars in Solomon's "Temple, by preferring either of thein for beauty or strength, when both of them are equally admirable. Nor shall I make



difference between the sisters, (copies of learning and religion), which should be the oldest. In the days of King Henry VI. such was the quality of desert between Humphrey Stafford Duke of Buckingham, and Henry Beauchampe Duke of Warwicke, that to prevent exceptions about priority, it was ordered by the parliament that they should take precedency by turns, one one year, and the other the next year; and so by course were to chequer or exchange their going or setting all the years of their life.”

History of Cambridge. (To be continued.)


Discourses on various Subjects and Occasions. By the Rev.

CHARLES DAUBENY, Archdeacon of Sarum. Volume the second. 8vo. pp. 427. Rivingtons.

(Continued from page 66.) TN the fifth discourse which is on Philip. ii. 12, 13. I “Work out your own salvation with fear and trembling; for it is God that worketh in you, both to will and to do of his good pleasure,” Mr. Daubeny clearly and satisfactorily refutes that pernicious principle, of irresistible grace, and by consequence irrespective election. The reason why men are confirmed in such dangerous delusions, is thus judiciously stated : ..

.“ The misfortune is, and it is to be lamented, some men are apt to bring that knowledge to the scriptures, which ought to be derived from them. In such case, they do nut apply to the scriptures, as to the standard by which their opinions on religious subjects are to be originally formed; but as to a touchstone by which opinions, already formed, are to be established. And where prejudice in favour of any opinion has once gained a footing, the faintest shade of proof will generally be found sufficient to establish its possession. .“ But this, it must be observed, is not to bring ourselves to the scripturcs, so much as to bring the scriptures to ourselves; by making them speak our language, instead of their own: in con-'

sequence. sequence of which, the study of religion, which, being every man's business, ought, on that account, so far as respects essentials at least, to be level to the plainest understanding, has become so perplexed and complicated, as occasionally to throw stumbling blocks in the way of the best informed. And to this ill-judged pre-occupancy of the human inind, some opinions are in a great measure indebted for the stand that is made in their favour; in opposition to the united verdict which scripture and reason have to bring in against them.” · While the true scriptural doctrine of divine grace is explained, great care is taken to guard Christians from those errors which have crept in and so generally prevailed under an abuse of the term.

The following observations cannot be too seriously attended to, both by preachers and hearers : .“ We have to lament, that, in a matter of such essential importance as the salvation of man, it should be so common a thing for the gospel to be preached, as it were, by halres. Unhappily for the church of the present day, self-sufficient and uncommissioned treachers are daily intruding themselves into the $acred office, answering for the most part to the apostle's description of men "deceiving and being deceived;" who, it is to be feared, too generally preach the gospel in this mutilated form. And it were much to be wished, that this sort of half christianity, as it may be called, was not sometimes preached by ministers. - who, as divines of the church of England, ought to be better in

formed. Admitting, as we are readily disposed to do, that they preach some truth, they do not preach the whole truth, as it is in Christ Jesus. And in consequence of this partial mode of treating the subject, their hearers are necessarily but half instructed; and provided they can talk about the merits of a crue cified Saviour, their own spiritual feelings and experiences, they are taught to rest satisfied in the confident assurance of salvation, Of the spiritual feelings and experiences of others, we cản form no judgment; at best they constitute only that witness which a man bears of himself: but of the actions of others' we certainly may; because they furnish external evidence capable of being tried by the standard of the divine law. Indeed we know no sure way to judge of the christian profession of any man, but. from the effect which it produces on the life of the professor. And we know of no assurance of salvation, but what is derived through Christ, from a conscientious discharge of the duties of christianity. “The work of righteousness," we are told, “ shall be peace, and the effect of righteousness, quietness, and assur- · ance for ever." Isa. xxii. 17. All other assurance is not the produce of rational religion, but of misguided enthusiasm; that


feeble offspring of a warm heart and weak head, which every sound understanding is ashamed to own.

Many christians are ready to take advantage of the covenant of grace, so far as it respects what God has done, and engages to do for tallen man; at the same time that they neylect to pay suficient attention to that part of the covenant, which respects what man is expected, through divine grace, to do for hiniself. Whereas we preach Christ crucified, the only Saviour of falien man, in that sense which is best calculated to render his loving kindness most effcctual to the purpose, for which it has been manifested. With this view, it is our duty to press on you this important consideration; that Christ will be an effectual Saviour to those only, who in the end shall be found in a condition to be saved by Him.

“The christian, therefore, who would travel surely in the road to heaven, must steer equally clear of self-confidence on the one hand, and of vain dependance on the other. From the consideration, that the christian dispensation is a covenant of grace on the part of God; and that every covenant, from its nature, implies conditions ; conditions of entering into it, and conditions of continuing in it; it necessarily follows, that the acquisition of the benefits contained under the christian covenant, must depend on the fulfilment of the conditions which have been annexed to it. When the christian disciple, therefore, talks of what the grace of God has done for his soul, he should at the same time examine how far that grace has produced its intended effect on his conduct; by enabling him to “deny ungodliness and worldly lusts, and to live soberly, righteously, and godly in this present world.”According to his conclusion on this subject, admitting it to be justly drawn, must be his encouragement to look forward in hope, to the glorious appearing of the great God and his Saviour Jesus Christ, on this most settled conviction, that the objects of Christ's coming was, not only to die for sin, and thereby purchase salvation for the sinner, but also to prepare the sinner for the salvation purchased; by “making him meet, through the sanctification of his spirit, to be a partaker with the saints in light.” Such, my brethren, is the gospel which we preach. Examine it by your Bible, and


will find that it contains the words of truth and soberness.->“He that hath ears to hear, let him hear.”

The sixth discourse is on Providence, and the due use and improvement of prophecy from Isaiah xliv. 9, 10.

This is a very excellent sermon, and is peculiarly deserving the consideration of every serious Christian at the present season, when the divine judgments are so remarkabiy visible in the earth, and plainly indicating the fulfilment of those predictions which relate to the latter


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