because it does not provide for the duties to God and to inferiors; he has also proclaimed that it is bad, by stating that it allows of fornication, adultery, drunkenness, prodigality, duelling, &c. Still, however, he has rather left us to infer, that it ought wholly to be rejected, than absolutely told us so. By classing it with the law of the land and the scriptures, he has (undesignedly no doubt) prevented its utter condemnation, and afforded ground for considering it as a moral rule to which men owe a qualified obedience.' pp. 19, 20. The subject of duelling having been so frequently discussed, novelty, especially in so brief a sketch, was not to be expected. The practice, however, is very pointedly exposed. In reference to the publication of a memoir, of the late Lord Camelford, it is remarked- In this memoir, the author professes to acquaint the world with the last moments of a fashionable young man, who had received a mortal wound in an affair of honour. In perusing this extraordinary narrative, I was much surprized at finding, that neither the dying penitent (for such he is represented to have been) nor his spiritual confessor, ever once mentioned the name of Christ. But when, on further attention, I found his lordship expressing a hope, that his own dying sufferings would expiate his sins, and placing his dependence on the mercy of his Creator, I had only to conclude, that the divine was deterred from mentioning a name with which his office must make him familiar, out of respect for that fashionable creed from which it is excluded.' pp. 31, 32. The following observations deserve much regard. Religion is allowed a respectable place among the studies of the nursery. All those useful tables of instruction are assiduously employed, which teach us who was the first, the wisest, the meekest, and the strongest man. As, however, the child advances to boyish or girlish years, this religious discipline is pretty generally relaxed, in order to allow sufficient scope for the cultivation of those modish pursuits which mark the man and woman of fashion. And here I cannot help remarking how anxious the greater part of fashionable parents are, to guard the minds of their children against the permanent influence of that religion which they have yet caused them to be taught. The fact is, that they would have them acquainted with the technical language, and expert in the liturgical formalities of Christianity; for this can neither disparage their character, nor impede their pleasures; but a serious impression of its truths upon their hearts, might disaffect them to the follies and vices which they are destined to practise, and therefore is the thing of all others that is more to be studied. It is, I presume, upon this principle of precaution, that our fashionable young men are not always intrusted to the care of persons distinguished for the practice of piety. It is not impossible, indeed. that, either from the conversation, the connexions, or the example of the preceptor, the pupil may contract certain habits, which it was not the precise object of his education to produce. But then, the evil is not so great as moral critics would suppose; for, as the youth is to figure in the circles of fashion, he will only have learnt, a little before the time, those those practices which are to form a part of his manly character; and though it might perhaps be as well, if he did not learn to swear and rake quite so soon, yet it is some consolation that he has escaped those methodistical impressions, which would have prevented him from swearing and raking as long as he lived.' pp. 44, 45. We cannot withhold a few of our author's animadversions on the stage. There must be a schooling for the man of pleasure, as well as for the man of letters; and certainly no school exists, in which the elements of modish vice can be studied with greater promise of proficiency, than the public theatres. When it is considered at what pains the managers of the stage are, to import the seducing dramas of Germany, as well as to get up the loose productions of the English muse: when it is further considered, how studious the actors and actresses are, to do justice, and even more than justice, to the luscious scenes of the piece, to give effect to the equivoques by an arch emphasis, and to the oaths by a dauntless intonation; when to all this is added, how many painted strumpets are stuck about the theatre, in the boxes, the galleries, and the avenues; and how many challenges to prostitution are thrown out in every direction; it will, I think, be difficult to imagine places better adapted than the theatres, at this moment are, to teach the theory and practice of fashionable iniquity. It has already appeared, that the system of ethics, which prevails among people of fashion, differs materially from the received system of unfashionable Christians. Now, I know not any means by which a stranger, anxious to ascertain wherein that difference consists, could better satisfy his inquiries, than by visiting the theatres. The doctrine of the stage, therefore, exhibiting (as near as possible) the standard-morality of polite society, nothing could be better imagined, than to give the embryo woman of fashion the earliest opportunity of learning, to so much advantage, those lessons which she is afterwards to practise through life. What she has imbibed in the nursery, and what she hears in the church, would inspire her with a dread, perhaps a dislike, of many things, upon which she must learn hereafter to look with familiar indifference, if not with absolute complacency. But the stage corrects all this; and more than counterbalances the impressions of virtue, by stratagems of the happiest contrivance. The rake who is debauching innocence, squandering away property, and extending the influence of licentiousness to the utmost of his power, would (if fairly represented) excite spontaneous and universal abhorrence. But this would be extremely inconvenient, since raking, seduction, and prodigality, make half the business, and almost all the reputation of men of fashion. What then must be done? Some qualities of acknowledged excellence must be associated with these vicious propensities, in order to prevent them from occasioning unmingled disgust. The worthless libertine is represented as having at the bottom some of those properties which reflect most honour upon human nature: while, as if to throw the balance still more in favour of vice, the man of professed virtue is delineated, as being in the main a sneaking and hypocritical villain. Lessons such as these are not likely to be lost upon the ingenuous feelings of a young girl. She is taught to believe, by these representations, that pro fligacy fligacy is the exuberance of a generous nature, and decorum the veil of a bad heart so that having learnt, in the outset of her career, to associate frankness with vice, and duplicity with virtue, she will not be likely to separate those combinations during the remainder of her life.' pp. 46, 51. The Ode on the Spring,' (which is a parody of Gray's on the same subject) treats the man of fashion with no inconsiderable share of successful ridicule. Adverting to the desirableness of a widely extended moral change, our author concludes with this serious remark : Greatly as I wish the reformation of principles, and the suppression of vice, I am not sanguine in my expectations of either event, while rank and station, and wealth throw their mighty influence into the opposite scale. Then, and not till then, will Christianity obtain the dominion she deserves, when the makers of our manners' shall submit to her authority, and the PEOPLE OF FASHION become the PEOPLE OF GOD." So accurate a delineation of the fashionable world implies a more intimate acquaintance with its customs, than we can recommend to the emulation of our readers: but we presume that the ingenious author has finished his survey on no other ground than that which was proper to be occupied by a CHRISTIAN. To mingle with scenes that call for our censure, though it were for the purpose of exposing them, would be a violation of the evangelical law, by which we are forbidden to do evil that good may come. With the perusal of this concise volume we have been much gratified, and while, we doubt of its effecting a considerable reformation in the class to which it is particularly related, we are, notwithstanding, persuaded that it will not be useless. It may circulate beneficially among many who border on the Fashionable World. It is well adapted to convert their envy into compassion; their murmurs into gratitude; and their ambition to imitate their courtly superiors, into a predilection for the scenes of industry and friendship, of domestic harmony and religious joy. At the same time, it may be proper to caution the inexperienced, against regarding the depravity which unhappily prevails in the Fashionable World, as if confined to its boundaries, It is the fruit of corrupted nature; and it grows in every soil. The ease with which people of fashion can usually gratify vicious propensities, and the comparative eminence of their stations, render their vices, indeed, more prolific, more conspicuous, and more extensively pernicious: but if lewdness and intoxication, profaneness and revenge, be desirable accomplishments, the clown not unfrequently vies with the courtier in the acquisition. Licentiousness, like the grave, levels all earthly distinctions. If the disease be not traced to its genuine cause, disastrous effects may may be produced by the application of partial remedies but the serious and experienced Christian knows, that human depravity will not be cured by pulling down one class of society, and setting up another in its place. Real religion will alone effectually reform the populace; and happy instances of its power are afforded by individuals of the most elevated ranks. "Worth makes the man, and want of it the fellow; On the eve of printing this article, a new edition of the work, corrected and enlarged, has been published at the reduced price of half-a-crown. The author's name is affixed to an advertisement, which we insert, explanatory of the changes that occur in its present state. "The following little work having been abundantly honoured by the sale of a large impression, as well as by other testimonies of public and private approbation, the author has been induced to bestow some pains upon the copy in preparing it for this second edition. The alterations which he has introduced into certain parts of the work, will, he trusts, have removed some grounds of objection; and be at the same time accepted by those whom they concern, as proofs of his unwillingness to be either indiscrimately or unnecessarily severe. Upon the whole, he is not aware that any thing has been added or suffered to remain which can give reasonable occasion of offence; and therefore thinks himself no longer justified in making THEOPHILUS CHRISTIAN accountable for those liberties which have been taken by the FASHIONABLE WORLD'S real well-wisher, and very humble Servant, "JOHN OWEN." The author inscribes his work to the excellent Bishop of London, to whom, we understand, he has the honour of being chaplain. The literary reputation Mr. Owen has acquired by his two volumes of Travels, his Christian Monitor, and several very useful Tracts, will certainly suffer no diminution by his acknowledgment of the present publication. Art. VI. Thoughts on the Trinity. By George Isaac Huntingford, D. D. F. R. S. Warden of Winchester College, and Bishop of GlouSvo. pp. 116. Price 2s. 6d. Cadell and Davies. 1804. cester. THAT right apprehensions of deity are of the first importance to rational beings, no one can deliberately question; for by our apprehensions, are our tempers, our habits, our conduct and character, greatly influenced. We, therefore, think ourselves happy at the commencement of our labours, in calling the serious attention of the public to a subject not only so interesting in itself, but also discussed by an author of no small talents and cele brity, brity, whether we consider him as a classical scholar, or a christian divine. Thoughts on the Trinity, by an English Bishop, respected for his learning, his probity and candour, cannot fail to interest all christian readers, however different their seatiments, except those who regard all religious opinions with criminal indifference. In his dedication of this work to the Right Hon. Hen, Addington, the author observes, It is one part of our duty to mark occasions, when unequivocal and decided declarations of our opinions on religious doctrines may be useful and requisite. Some such occasion has recently presented itself; and has suggested the following sentiments, which are offered as "Thoughts on the Trinity." The subject is indeed sublime; but not on that account to be avoided. Quite the reverse. With whatever the mind is much conversant, from the same it is accustomed to receive some impressions. The contemplation of grave and lofty arguments is calculated to create in us similar conceptions. Meditation on DEITY, by directing our views from earth to heaven, has a tendency to raise us above all that is low and abject, little and sordid.' This valuable treatise is formed on a plan somewhat singular; it consists of a series of observations, each containing a distinct sentiment of importance, yet forming a connected chain of thoughts. As the preface is very short, and is designed to exhibit a sketch of the plan itself, we shall give it entire : Thoughts are here given in preference to dissertations, for the sake of brevity and compression. The several clauses appear detached :, there is however a connection between them. The subject is begun on principles of abstract reasoning; continued, with reference to Heathen and Jewish opinions; pursued, with consideration of the baptismal form delivered by our Lord, and as taught by Evangelists, Apostles, Fathers. Of the question there is then taken a retrospect; which leads to the conclusion. The mind of the writer has long been much impressed with the force of this solemn charge; "When thou art converted strengthen thy brethren." He is anxious to obey it. On examination and reflection being himself convinced, he employs his efforts to assist others, and support them in the ancient faith.' Our author opens his design by some pertinent observations on the word mystery; and adds, " It has been often said, 'where mystery begins, religion ends." The assertion is erroneous. For nothing can be so mysterious as the existence of God. Yet to believe that God exists, is the foundation of all religion. Mystery then and religion are inseparably connected, and must inevitably proceed with each other." After some remarks on the nature of God, as incomprehensible; on the modes of existence and spiritual qualities of intelligent beings; he infers, that on principles of reason no man can prove, God cannot reside in "Three spi |