Les Cataractes et le Canal de Trollhätta en Suède. The Cataracts and Canal of Trolhätta in Sweden. Designed and engraved by A. F. Skjöldebrand. Folio pp. 47, plates 12, Aqua Tinta, price 2 2s. Taylor, London.

THE cataracts of Trolhätta are situated on the stream which discharges the waters of the lake Wenern. These afterwards run by Gothenburgh to the sea.

The idea of opening a communication between the ocean and the Baltic by means of the inland lakes, is attributed to Gustavus I. In 1526 he proposed to the states to build the town of Lödesö at the mouth of Göta Elf, and to become independent of the Hanse Towns, and of the Danes, should they shut the Sound against Sweden. Charles IX. executed a part of this undertaking; a canal called after him Carls Graf. The regency during the minority of Christina, further advanced the work. Under Charles XII. the elder Polham engaged to prosecute a plan which he presented to that king: but his works were only finished in the lower districts of the canal, 1755. As the works however, were advancing toward completion, and in particular, as one embank. ment necessary to restrain the waters, was on the point of being finished, in the night of 19-20th Sept. 1755, were thrown into the stream, above the cataracts, 900 dozen of heavy planks: notwithstanding an edict of the government prohibiting every injury. At the same time a violent wind arose from the north, which increased the turbulence of the stream, and the shock with which the planks assailed the embankment. The works, nevertheless, resisted the first shock: but at length, undermined by the repeated blows of so great a number of planks, which were now raised, now lowered, by the fluctuation of the waves, and by a kind of tide, flowing three feet higher than usual, the bank suddenly gave way in the morning: and of 60 men then at work on it, few were able to regain the adjacent shore: it is said this was done maliciously.

In 1793, the present King travelling with his uncle the Duke of Sudermania. then Regent, spent some days at Gothenbing. Here they received much information on the subject of this canal; a plan was proposed; a company was instituted, and subscriptions received: at

Stockholm they amounted to 346,500 rix dollars; at Gothenburg to 825,000: at Christinehamn, a town on the banks of lake Wennern to 93,800: in all, 765,000 rix dollars. This occupied only a fortnight. August 14, 1800, the first vessel passed these sluices.

We select the following description.
The Fall of Toppo.

The stream, divided into two parts by a barren and hollow rock, bounds over it with fury, and falls down a frightful precipice. In front of the rock, the waters being pressed by the narrowness of the opening, rise on each side, and are lowest in the middle, where they seem to struggle for a passage. Not meeting any other obstacle, the surface is almost smooth and of a transparent green, mingled with streaks of froth; but the instant it feels the inequality of the rocks, the whole fall assumes the appearance of an enormous mass of snow, in which, being in continual motion, the most ravishing effects and forms appear and disappear in the twinkling of an eye. The immense body of water which rushes with inconceivable rapidity through a chasmi so confined; the height of the rocks, which form the opposite banks of the river, and which seem hardly able to sustain themselves in resistance to the dreadful impulse which shakes their very foundations; a noise compa rable to that of a thousand peals of thunder united-such are the powers which render this spectacle so striking and so worthy of contemplation. How often in watching these sublime efforts of nature, and in attempting to express them by the pencil, have I not felt with despondency the inability of my art! and yet I have ventured to pourtray objects which would have discouraged the greatest masters. To approach perfection, and to destroy what has been executed by vain efforts to render it absolutely perfect, is the lot of the student who loves his art.

The fall beyond the rock which divides the stream, is called Tinflallet (thieves' fall). The name is said to have been derived from the following circumstance: There was formerly in the mountain on the other bank of the river, a cavern, now destroyed. A narrow pathway along the side of the rocks impending over the stream, led to this frightful hole, where certain robbers kept themselves concealed for seven years. At length, the daughter of a countryman, whom they had carried off, desired leave to fetch a truss of straw; this she obtained, after having sworn to tell no body the secret of their refuge; and being threatened with death if she broke her word. The girl said nothing; but in bring ing her load she let fall as she walked, a sufficient number of straws to mark the path which she took; and being followed by arined men, the robbers were detected and seized,

A Sermon, preached at Durham, July 17, 1806, at the Visitation of the Ho nourable and Right Reverend Father in God, Shute, Lord Bishop of Durham. By Henry Phillpotts, M. A. Rector of Stainton-le-Street, Vicar of BishopMiddleham, in the County of Durham, and one of his Lordship's Domestic Chaplains. 4to, pp. 22, price 2s. 6d. Rivingtons. London, 1807.

THE text of this discourse is Romans vii. 18. The main object of the preacher is, to expose that supineness which excuses itself under the notion that Christianity requires no exertions. He explains the words of the text in a sense very different from that which is sometimes put upon them.

Οῖδα γὰρ, ὅτι ἐκ οικεῖ ἐν ἐμοι, τελέστιν ἐν τῇ σαρκί με, ἀγαθόν· τὸ γὰρ θέλειν παράκελαί μοι, τὸ δὲ κατεργάζεσθαι τὸ καλὸν, έχ ἐχ iugion These words, considered by themΕυρίσκω selves, might be rendered thus. "I know," says the Apostle, "that good does not dwell in me, that is, (as he explains himself) in "my flesh for the wish to perform all mo“ral duty, To xanov is indeed present with "me, but the actual performing of it I do "not find." Surely it cannot hence be inferred, that we are incapable of every degree of obedience to every moral law; though it is plainly afirmed, that we are incapable of perfect moral purity. p. 9.

And again he says,

For of the Law, we confess that it is good, καλός, by our wish to obey it; σύμφημι τῷ νόμῳ ὅτι καλός Nay our disobedience to it is effected not so much by our own proper selves, as by sin, which has taken its abode within

us.

"For I know, that in me, that is, in "my flesh, good dwelleth not: for the "wish to perform completely rô xanov that, “which I have just called nano;, the whole "Law of Moses, is indeed present with me, "but the actual performing of it I do not "find,"

As we have remarked in innumerable instances that this Apostle never introduces a change of terms without having some specific object in view, we cannot but wish that our learned Divine had considered the sense in which ayatov and Tò xaxov appear to be used in this passage, and the context. In our opinion, he would have found, that the first denotes a common or ordinary degree of goodVOL. II. [Lit. Pan. April, 1807]

ness; in an action, principally: while the latter imports a supereminent degree of excellence; in short, perfection. And as we do not incline to invest the Law of Moses with this character, of which, surely, the Law of Christ were much more worthy, we beg leave to waive that restriction, and to view the words, in conformity to the scope of the passage, in some such light as this: "I know that "in me [viz, in my flesh, which is one part of me] dwelleth not that which is so "much as commendable. I, indeed, con"stantly aspire in my spirit after supreme "excellence; but, as my flesh resists "those aspirations, I cannot discover

any mean by which to realize them; "for, instead of accomplishing the "commendable thing, ayalov, that I

strongly wish to do, I fall into sin."When I earnestly desire to perform To naλoy what is eminently good, I find « I perform only τὸ κακὸν what is cffen» "sively evil."

In short, the Apostle proposed to himself an excellence of principle and character which he was unable to exemplify; he formed ideas and conceptions of goodness, which the state of humanity withheld him from executing; and in this he has been followed by good men, ever since: for very low indeed is that man's notions of goodness who has accomplished all he ever intended or attempted.

coincide-Speaking of the real dignity of In the following sentiments we heartily human nature, the preacher adds,

Let not the expression be misunderstood. Far be it from the minister of the Gospel, ever to assert the dignity of man's nature in any meaning, that is not compatible with the most humble dependance on the Grace of God, and the deepest sense of our own uns worthiness, We maintain the indispensable necessity of such a consciousness of our corruption, as shall make us renounce the meritorious dignity of our best services;-of such an entire reliance on the merits of Christ, that we attribute not to Works, performed even after Grace, any plea to acceptance with God but we disclaim that false humility, which seeks to degrade our nature, only to evade our duties. We therefore affirm, that in the midst of all our weakness, and all our corruption, we still have faculties, capable of being employed in the service of our fellowcreatures, and to the glory of God.

A Defence of the Established Protestant Faith. A Sermon preached in the Parish Church of St. Mary, Newington Butts, in the County of Surrey: October 19, 1806, being the Sunday following the Interment of the late Rt. Rev. the Lord Bishop of Saint Asaph with an Appendix, containing a Sketch of the Life of the Bishop, by Robt. Dickinson, Curate and Lecturer. Published at the Request of the Congregation. pp. 34. Price 2s. Rivingtons, London, 1806.

:

This discourse is intended as a tribute of honour to the memory of the late Bishop Horsley. The preacher takes occasion from Jude 3, to commemorate the departed prelate, as an eminent example of con tending earnestly for the faith. We have always highly esteemed the Bishop's abilities, learning, and sentiments; whatever we have thought of his manner. The sermon is composed with spirit. There is a censurable inadvertence,p.11, "the Unitarians "who form one class consisting of Arians, "Socinians, and Independents"-The Independents are not only Trinitarians, but many of them are Hyper-trinitarians, it is therefore unjust to brand them with what they do not deserve; and it is no less unwise to suppose a greater number of opponents to the truth, than fact will justify.

As we waited for further particulars than such as had come to our hand, in order to compose an Obituary of Bishop Horsley, we take the present opportunity of extracting from the appendix to this discourse, Mr. D's account of that eminent divine.

The late Bishop of St. Asaph was born at Thorley, in Essex, October 1732, of which church his father, Rev Samuel Horsley, was rector. During the time that he prosecuted his studies at Cambridge, his father was appointed to the living of St. Mary, Newington, Surrey, and his son, after leaving the university, was assistant curate to his father in that parish. He did not however remain long in this private walk, for great diligence and a proficiency in various sciences, soon brought him to be noticed by one of the first scholars of his time, Dr. Lowth, then Lord Bishop of London, who made him his chaplain, and rewarded him with the archdeaconry of St. Albans and the living of South Wealde, with which he also held Newington upon the resignation of his father: Added to this, he was chosen reading clerk at St. Martin's-in-the-Fields, London. And now we may view him in a

new light, engaging to expose and overcome one of the most alluring, as well as dangerous heresies, the Priestleian.

Church of England, and the gratitude of the In this Controversy, the thanks of the State, were due to him for his seasonable enquiries, judicious arguments, and learned discussions.

This well-deserving Polemic, obtained the friendship and patronage of the late Lord Thurlow, who, when Lord Chancellor, recommended him to the Bishop's See of St. David's, which he held with the living of Newington. He regulated the whole ecclesiastical concerns of that diocese with equal justice to the Rector and Curate. His lordship was no respecter of persons; but when truth_prevailed," he ever shewed himself its friend and patron. In a few years after, his lordship was translated from St. David's to Rochester, with the deanery of Westminster, and the same unwearied diligence carried him through the important business of the diocese, and the very extensive concerns of the dea, nery-where he left behind him indelible marks of gratitude, for his honest promptitude and sincere attention to all in their different departments; and they have borne ample testimony to his lordship's name and character. The choir at Westminster-abbey testified it at his funeral, in joining the procession to Newington church to attend when his remains

were committed to the earth.

On ecclesiastical and civil questions in the Senate-house, where the Church or State was essentially to be served, the Bishop took an active part, and many of his speeches do honour to his genius, disinterestedness, and independancy. If as a Lord of Parliament, his integrity was ever questioned, I appeal to his Lordship's conduct on that grand point in the close of the session 1801, Whether we should have peace or war? On that day the Bishop came up from Brighton, remained in the House till four o'clock in the morning, and then rose with an observation," that such a

premature peace would be a derogation to "this country, and dangerous to the consti"tution;" confronting at the time the warmest advocates of pacification; and to the honor of Mr. Addington, then minister, now Lord Sidmouth, in the following spring, by permission of his gracious Sovereign, he translated the Bishop from Rochester to St. Asaph.

Not long after this, an incurable discase appeared to attack his wife more severely, which had gradually preyed upon her for nineteen years, and on the 2d of April 1805, she died, and of the Bishop a living monument of si.cere affliction. Time brought on health; but sorrow still dwelt in his heart, and he often visited the sacred altar of Newington where her body was deposited. His lordship sometime after undertoo's to redress the grie

vances of his extensive diocese, and to attend closely to the duties of parliament. At the close of the last session, (which his lordship confessed to me to have been peculiarly severe,) he came to his highly valued parish of Newington, and gave us his last sermon, which I think, will ever make an impression on our hearts.

In July last the Bishop went to his diocese, a part of which he visited and confirmed; and not many weeks ago sent up his last Charge, which will, I trust, call from both Church and State a new claim to their gratitude. After two months residence in his diocese of St. Asaph, and much fatiguing service, his lordship intended to spend a few months at Brighton, to associate with his former noble friend, Lord Thurlow; but this hope was denied him; for on reaching Shrewsbury, his lordship found his loyal patron was no more: undetermined whether to proceed or return, he at last fixed to continue his journey with an aching heart, and arrived at Brighton. On the 28th his lordship walked with his son's wife and child to the chapel royal, and on the 29th took a house in a retired situation, meaning to spend the winter there. On the 30th, a slight complaint in his bowels affected him, and very soon brought on a mortification, which baffled the virtue of medicine and the art of man; on Saturday, early in the morning, after one day of pain, he breathed his last. On the Friday following, his lordship's remains were conveyed from Brighton; and on Saturday evening were lodged in Queen Ann-street West, where they continued till Tuesday morning, when, accompanied by a few of his relations and other attendants, joined by the choir of Westminster, the body was conducted into the parish church of St. Mary, Newington; and deposited under the altar, p. 21. Comp. Panorama, pp. 431, 967.

The Spirituality of the Divine Essence; A Sermon preached before the Associated Ministers and Churches of Hampshire, Sept. 24, 1806. Published at the united request of the Minister and Congregation of Fareham, where it was delivered. By John Styles. 8vo. pp. 44. price 1s. Isle of Wight, for the Author. 1806.

THE title explains the occasion of its being delivered, and we learn, from the introduction that, this sermon is the commencement of a system of theology :"a discourse on the being of a God we deem a useless labour." The text is, John iv. 24. "God is a spirit." The preacher treats his subject with ability, and introduces arguments to which the well inform

ed mind will readily allow great importance. But, in the delivery, enlargement on the early branches of his reasonings, deprived the later observations of that due share of attention which might have given a completeness to the whole, considered as a composition. In fact, we believe, that metaphysical subjects are rarely introduced into dissenting pulpits; and the loss sustained by their omission need not be very deeply regretted; when, therefore, occasions require recurrence to a train of argument dependent on such principles, the composition, or delivery, is seldom marked by that ease and adjustment which give to some performances extant among us, a grace and dignity, the effect of which is better felt than described.

Select Passages from the Diary anl Letters of the late John Blackader, Esq. formerly Lieut. Col. of the Cameronian Regiment of Foot, and afterwards Deputy-Governor of Stirling Castle. With a Preface by the Rev. John Newton. -Crown 8vo. Life xxxii, Work 269, price 4s. Sold for the benefit of the Edinburgh Magdalene Asylum, 1806.

THESE extracts are from a diary kept by the Colonel from 1701 to 1725. The style in which they are written partakes much of that once fashionable dialect in which events befalling individuals under the establishment of christianity, are described in terms proper to the Jewish nation and dispensation. Piety is piety under every garb, and though we do not think proper to adopt this style ourselves, neither do we think it ought to be the subject of ridicule and contempt in others. The casket may be uncouth, yet not disparage the jewel. The wine may be generous, though the goblet be mean. Every instance of religion associated with courage is gratifying; and we wish the spirit of religion were more prevalent in all ranks, whether or not the form in which it appears be perfectly coincident with the dictates of present taste and elegance. That man was no novice who could write the following memoranda.

I either mistake religion myself, or many in this country do. I think the best evidence of our sincerity, and of our being partakers of grace, lies in subduing our tempers and those sins which most easily beset us. But I see

many place their religion in strict opinions, in fiery temper and forward practice conformed thereto. It grieves me to see so much profession of strict religion while other things are not conformable to it."

What a vain thing is man, the wisdom and courage of man! He who one day performs great actions, and is extolled as more than man, is the other day guilty of great blunders and is as much decried.

The Duke never fails to give thanks after a victory. But these things are mocked and ridiculed in our army. I usually observe that the greatest atheists among us, despair most and are most sunk when things go cross.

We are glad to associate the name of Lord Collingwood [Comp. Panorama, Vol. I. pp. 704, 705.] with that of the Duke of Marlborough, in respect to public piety in commanders; of personal piety in this officer the following instances are proofs. The Colonel writes concerning the batof Blenheim.

Aug. 2, 1704. Many deliverances I have met with, but this day I have had the greatest ever I experienced. We fought a bloody battle, and by the merey of God have got one of the greatest and complete victories the age can boast of. In the inorning, while marching towards the enemy, I was enabled to exercise faith, relying and encouraging myself in God; by this I was made easy and cheerful. I was looking to God during all the little intervals of action for assistance to keep up my own heart, and to discharge my duty well in my station. My faith was so Jively during the action, that I sometimes said within myself, Lord, it were easy for thee to lay these men flat upon the ground where they stand, or to bring them in all prisoners; and for encouraging our regiment I spoke it out, that we should either chase thein from their post or take them prisoners, and I cannot but observe the event against seven o'clock at night.

* The battle of Blenheim or Hochstett is the subject of this record, as it is of his frequent and grateful recollection afterwards, on account of the deliverances he personally experienced. This was the most signal victory ever obtained in all the campaigns of the great Marlborough and his successful army. The village of Blenheim, where it was fought, is situated in Suabia, on the west side of the Danube. The French and Bavarian army were entirely routed, after an obstinate engagement for five hours, and 40,000 of them were killed or taken prisoners, among the latter their distinguished commander, Marshall Tallard, many princes, general officers, and

noblemen.

Twenty-six regiments (some say thirty) laid down their arms, and surrendered themselves prisoners at discretion to the Duke of Marlborough, and our regiment was one of those who guarded then.

This victory has indeed cost a great deal of blood, especially to the English. I was always of opinion that the English would pay for it in this country, and when I consider that on all occasions we conquer, but with much blood, I am at a loss to assign the reason; perhaps it is that our cause is good, but our persons very wicked. Among the rest, I have got a small touch of a wound in the throat. It is so far from making me doubt of the care of Providence, that it is really to me a great confirmation of his protection, for the wound is so mercifully directed, that there is no danger; whereas, if it had been half an inch either to one side or other, it might have proved mortal or dangerous The Lord is a shield and buckler to me.

3. I went this morning back to the place of our attack, where we were posted, and there, among the dead, I blessed God for my wonderful deliverance.

That he did not forget this event we learn from an entry in 1713

August 2. This is still a day I incline much to remember for the battle of Hochstadt, which I should never forget.

September 12, 1708, Sabbath. Serious all the morning in view of the hot and dangerous service we are to be employed in at night. Committing myself to God. We have got our orders to attack the counterscarp.

We marched into the trenches about twelve o'clock. There my thoughts were not so distinct, being fatigued and my spirits dissipated. Went up and down to see where our attack was to be. Prince Alexander of Wurtemburg came in about four, made the disposition, and gave us our orders. When he posted me, he desired me to speak to the grenadiers, and tell them that the Duke of Marlborough and Prince Eugene expected they would do as they had always done, chace the French, and that it was better to die there than to make a false step. I answered, “I hope we shall all do our duty," so he shook hands with me and went away.

Near seven, the signal being given by all our cannon and bombs going off together, I gave the word upon the right, Grenadiers, in the name of God, attack! So they sprung over the trenches, and threw their grenades into the counterscarp, but they fell into some confusion. I then ordered out fifty more to sustain them, and went out myself, and in a little time got a shot in my arm. I felt the bone was not broken, and all the rest of the officers being wounded, I thought it my duty to stay to encourage the grenadiers to keep