15., and vi. 1, as well as a reference to two definitions. What, we ask, would any geometer or logician think of Euclid, if those two definitions, and the demonstrations of those five theorems, had all been thrown into notes at the bottom of the pages which contained the demonstration of Prop. vi. 19? Such, however, unfortunately is the logical arrangement of our truly respectable author, a circumstance which we know not how to account for, especially, recollecting that these lectures were written to be delivered viva voce. The reading of such notes, and still more, of other notes appended at the end of a volume, must sadly disturb an auditor in his train of reasoning.

Thirdly, we should have been pleased to see a greater explicitness in quoting and referring to authorities. Mr. Bridge has some originality of matter, and much originality of manner, and can in no respect be denominated a servile copyist. Still he has sometimes borrowed notions and methods, which he might, without any injury to his own reputation, have ascribed to their real authors. The omission, we believe, is purely accidental; and we therefore simply allude to it thus briefly.

Fourthly, we are of opinion that in a work intended for a learned and scientific institution, like the Hertford College, some explication was due to a variety of theories and principles untouched by Mr. Bridge. Such are, the theory of virtual velocities, the principle of the least action, the dynamic principle of D'Alembert, the conservation of living forces, &c. The theory of mechanics can, it is true, be established and elucidated without any reference to these and other methods and principles; yet, as one or other of them, often occur in the works of foreign authors, and sometimes, it must be acknowledged, lead to important results by simpler processes than those usually given, it would have been well to take some notice of them. Thus, with regard to vis viva and momentum, there are many cases in which problems may be solved without attending to any difference there may be between them: still it is sometimes necessary to distinguish them. In such cases, momentum must be considered as a force which one body exerts on another to change its motion in absolute space; while vis viva is employed in overcoming the continued reaction of resisting media, and in changing the figures of soft and elastic bodies. Hence, a system of bodies in motion may have an assignable quantity of vis viva, even when its momentum is nothing. Hence, also, if the parts of a system move amongst themselves, it will have a quantity of vis viva, whatever be the state of the centre of gravity. And, hence, again, the centre of gyration of a revolving system, is the centre of its vis viva. But enough of this. The preceding consequences are merely suggested to

shew, that this principle of living force, is not altogether unworthy of attention.

Let us, however, remark, lastly, that in order to render our ingenious author's work complete as a mathematical introduction to mechanical philosophy, there must be added a lecture or two on central forces.-With the additions and modifications we have thus used the freedom to suggest, the present volumes will be greatly enhanced in value and utility: and we shall have unfeigned pleasure in announcing to our readers, a new edition, with these improvements inserted in their proper places.

Art. IV. Invisibles Realities, demonstrated in the holy life of, and triumphant Death of Mr. John Janeway Fellow of King's College, in Cambridge. By James Janeway, Minister of the Gospel With a Preface by the Rev. Robert Hall, A.M. 12mo. pp. 122. Button and Son. 1813.

No

O writings are so much adapted to promote true goodness of mind, as the lives of eminently devout and virtuous men. We see in them of what attainments human nature is capable, how far it may be refined and elevated; our attention is insensibly led to our own character and conduct; and we are induced to institute a comparison between ourselves and examples of such excellence. As this comparison sets our imperfections in a clear light, it excites a pungent regret that we have lived so long and enjoyed so many advantages with little or no durable improvement. We are roused as it were from sleep; new resolutions are formed; a strong impulse is given to our exertions; and extraordinary fervour is communicated to our prayers for the purifying and invigorating virtue of the Holy Spirit.

We know of no piece of biography more calculated to produce these salutary effects than that of John Janeway, a man in whose mind the Christian virtues seem to have been matured almost before the age that they begin to be formed in other persons, and who was no less distinguished by the powers of his intellect than by the strength of his faith, the ardour of his devotion, and the elevation of his hopes and joys It is with sincere pleasure that we notice a correct and unexpensive re-publication of this singular narrative, which has, we believe, been long out of print. The preface by Mr. Hall will, we trust, be the means of turning to its contents, the attention of those who might otherwise have passed it by in neglect. In perusing such narratives as that before us, many persons who have a sort of horror of whatever is ardent and elevated in devotion are apt to set the whole to the account of

enthusiasm to the extravagance of the imagination, not the inspiration of the Spirit of God. To such persons we would recommend the following eloquent and convincing reflections from the preface.

I am aware that some will object to the strain of devout ecstacy which characterises the sentiments and language of Mr. Janeway in his dying moments; but I am persuaded they will meet with nothing, however ecstatic and elevated, but what corresponds to the dictates of scripture and the analogy of faith. He who recollects that the scriptures speak of a peace which passeth all understanding, and of a joy unspeakable and full of glory, will not be offended at the lively expressions of these contained in this narrative; he will be more disposed to lament the low state of his own religious feeling, than to suspect the propriety of sentiments the most rational and scriptural, merely because they rise to a pitch he has never reached. The sacred oracles afford no countenance to the supposition that devotional feelings are to be condemned as visionary and enthusiastic merely on account of their intenseness and elevation: provided they be of a right kind, and spring from legitimate sources, they never teach us to suspect they can be carried too far. David danced before the Lord with all his might, and when he was reproached for degrading himself in the eyes of his people by indulging these transports, he replied, if this be to be vile, I will make myself more vile. That the objects which interest the heart in religion are infinitely more durable and important than all others, will not be disputed; and why should it be deemed irrational to be affected by them in a degree somewhat suitable to their value, especially in the near prospect of their full and perfect possession? Why should it be deemed strange and irrational for a dying saint, who has spent his life in the pursuit of immortal good, to feel an unspeakable ecstacy at finding he has just touched the goal, finished his course, and in a few moments is to be crowned with life everlasting? While he dwells on the inconceivably glorious prospect before him, and feels himself lost in wonder and gratitude, and almost opprest with a sense of his unutterable obligations to the love of his Creator and Redeemer, nothing can be more natural and proper than his sentiments and conduct. While the Scriptures retain their rank as the only rule of faith and practice; while there are those who feel the power of true religion, such deathbed scenes as Mr. Janeway's will be contemplated with veneration and delight. It affords no inconsiderable confirmation of the truth of Christianity, that the most celebrated sages of Pagan antiquity, whose last moments have been exhibited with inimitable propriety and beauty, present nothing equal nor similar, nothing of that singular combination of humility and elevation, that self-renouncing greatness, in which the creature appears annihilated, and God all in all. I am much mistaken if the serious reader will not find in the closing scenes of Mr. Janeway's life, the most perfect form of Christianity: he will find it, not as it is too often, clouded with doubts and oppressed with sorrows; he will behold it ascend the mount transfigured, glorified, and encircled with the beams of celestial majesty.'

In reading this work many sincere though humble timid Christians will draw conclusions unfavourable to themselves. Because they are so far below Mr. Janeway they will conclude that the root of the matter" is not in them. To prevent such an unhappy effect the concluding words of the preface ought to be well considered.

Let me be permitted, however, to observe, that the experience of Mr. Janeway in his last moments, while it developes the native tendency of Christianity, is not to be considered as a standard to ordinary Christians. He affords a great example of what is attainable in religion, and not of what is indispensably necessary to salvation. Thousands die in the Lord who are not indulged with the privilege of dying in triumph. His extraordinary diligence in the whole of his Christian career, his tenderness of conscience, his constant vigilance, his vehement hunger and thirst after righteousness, met with a signal reward, intended, probably, not more for his own personal advantage than as a persuasive to others to walk in his steps. As he was incessantly solicitous to improve his graces, purify his principles, and perfect holiness in the fear of the Lord, no wonder he was favoured with an abundant entrance into the joy of his Lord. He which soweth sparingly, shall reap sparingly; and he which soweth bountifully, shall reap also bountifully.'

Art. V. A Practical Exposition of the Tendency and Proceedings of the British and Foreign Bible Society, begun in a Correspondence between the Rev. H. H. Norris, and J. W. Freshfield, Esq. relative to the formation of an Auxiliary Bible Society at Hackney, and completed in an Appendix, &c. Edited by the Rev. H. H. Norris, M. A. Curate of St. John's Chapel, Hackney, &c. 8vo. pp. 440. Rivingtons. 1813.

THIS

"Practical Exposition" can be viewed in no other light, we think, than as the expiring gasp of a party, which has of late years signalised, or rather disgraced itself, by its strenuous, though happily unsuccessful, opposition to the universal circulation of the Holy Scriptures. That the liberal and enlightened "Editor" will be hailed by his fraternity as a valuable auxiliary we have little doubt: not, indeed, because he has displayed any pre-eminence of talent, or recommended their cause by any force of reasoning, or benignity of temper : he will be admired, chiefly, for a certain adroitness in evading an argument when it presses somewhat too closely upon him; for the facility with which he can mis-state facts, and pervert the meaning of expressions to suit his convenience; for his pertinacity in repeating assertions and reviving objections a thousand times disproved and refuted; for the industry with which he has carried on an extensive system of espionage (no matter by what means and agents) upon the proceedings of the Bible Society; and, above all, for the unblushing effrontery with which he imputes the basest motives and most nefarious intentions to its members and advocates-motives

which not even the Daubenys, the Sprys, and the Marshes have chosen to risk their reputation by alledging, though it is probable they will have no great objection to see them brought forward by one of their humbler co-adjutors.

If we glance for a moment at the moral and intellectual portraiture of this formidable champion, as delineated by himself, in the present compilation, we shall find that the prominent feature is zeal; but it is a hideous and distorted zeal, somewhat like the obliquity occasionally observable in the human eye, when it appears to be fixed upon one object, but is in reality contemplating others in an opposite direction; and thus, while the reverend editor is professedly admiring, 'truth' and charity,' he is strenuously busied notwithstanding, in devising the most suitable means of restricting pure scriptural knowledge, perpetuating ignorance, and stirring up strife. To his penetration it is not easy to do justice. It is of that romantic order which delights in exploring non-entities. With the amiable lago, he may "confess"It is my nature's plague

To spy into abuses; and oft my jealousy
Shapes faults that are not.'

'

Others have pretended to discover striking parallels to the plan and proceedings of the Bible Society, in the history of the Puritans: but Mr. Norris finds them in the horrors of the French revolution and Irish rebellion; and has even ascertained that the members of the Bible Society are engaged in common cause with the Illuminati-intending, after they have ridden their "stalking-horse," (a term by which he frequently designates the Bible) for a few years, to commit it to the flames! Then again the liberality of our author is quite exemplary. It is true that he is perpetually accusing Dissenters, indiscriminately, of 'a malignant spirit,' that he charges them with persisting in illegal and dangerous practices, in defiance both of law and justice,' and that he considers himself bound by his 'ordination vow' to 'have no fellowship with these 'workers of iniquity;' but then he exhorts his diocesan not to have recourse to 'violent measures,' and satisfies himself with advising his brethren to out-talk them, so that 'the tide of popularity may be turned against them, and the plaudits of the misguided multitude converted into the laughing them to scorn.' (p. 394.) With a consistency peculiarly his own, he represents himself as 'one of those divines, whose conscience bears him witness, that with all the fervency he can awaken, he applies continually to all the appointed means of obtaining divine illumination'; and yet vehemently reproves his lay-brother for having earnestly and seriously referred himself to God in prayer, that he might be guided and directed in the affair (of the Bible Society) according to his Holy mind and will'; charging VOL. XI. K