rightly-much by exciting them to reflect upon their own minds, and to observe what passes in the minds of their children: she has opened a new field of investigation to women—a field fitted to their domestic habits-to their duties as mothers, and to their business as preceptors of youth, to whom it belongs to give the minds of children those first impressions and ideas, which remain the longest, and which influence them often the most powerfully through the whole course of life. In recommending to her own sex the study of metaphysics, as far as it relates to education, Mrs. Hamilton has been judiciously careful to avoid all that can lead to that species of vain debate, of which there is no end: she, knowing the limits of the human understanding, does not attempt to go beyond them, into that which can be at best but a dispute about terms. She does not aim at making women expert in the wordy war; nor does she teach them to astonish the unlearned by their acquaintance with the various vocabulary of metaphysical system-makers; such jugglers' tricks she despised; but she has not, on the other hand, been deceived, or overawed, by those who would represent the study of the human mind as one that tends to no practical purpose, and that it is unfit and unsafe for her sex. Had Mrs. Hamilton set ladies on metaphysics merely to show their paces, she would have made herself and them ridiculous and troublesome; but she has shown how they may, by slow and certain steps, advance to a useful object. The dark, intricate, and dangerous labyrinth, she has converted into a clear, straight, and practicable road-a road not only practicable, but pleasant, and not only pleasant, but, what is of more consequence to women, safe.

"Mrs. Hamilton is well known to be not only a moral, but a pious writer; and in all her writings, as in all her conversation, religion appears in the most engaging point of view. Her religion was sincere, cheerful, and tolerant, joining in the happiest manner, Faith, Hope, and Charity. All who had the happiness to know this amiable woman will, with one accord, bear testimony to the truth of that feeling of affection, which her benevolence, kindness and cheerfulness of temper inspired. She thought so little of herself, so much of others, that it was impossible she could, superior as she was, excite envy: she put every body at ease in her company, in good humour and good spirits with themselves. So far from being a restraint on the young and lively, she encouraged by her sympathy their openness and gayety. She never flattered; but she always formed the most favourable opinion that truth and good-sense would permit, of every individual, who came near her. Instead, therefore, of fearing and shunning her penetration, all loved and courted her society." Vol. I. p. 208.

Those of Mrs. Hamilton's letters, which are interspersed in the Memoirs, and which compose the greater part of the second volume, amply confirm what is here said of her kind and amiable temper; and though we have already given liberal extracts, we

think that at least the better half of our readers will not be displeased to know more of one who was, in so many respects, an ornament and honour to their sex. The following paragraph describes with simplicity and truth the change which took place in her feelings upon removing from the retirement of Scotland to the crowded sphere of London.

"In the narrow circle in which it was my lot to move, I am conscious that I obtained a greater degree of notice and respect than I had any right to look for, considering that I stood in a manner alone-destitute of those ties of affinity, and family connexion, which are, in Scotland, the pillars of society. To obtain notice, however, neither was, nor, I trust, ever will be, my object. To be esteemed by those for whom I felt esteem-beloved by those for whom I felt affection, is the first and last wish of my heart; and that wish has never, in any part of my life, been ungratified. Next to the wish for esteem, is the desire of sympathy-sympathy in taste, in opinion, in sentiment. From this commerce of intellect, (if I may so call it) I felt myself excluded. It was my lot to meet with few, who understood the traffic; and of those few, almost with none who who would deign to exchange their precious ores for my unpolished pebbles. On coming to England, the scene was not only changed, but I found myself as if I had at once assumed a new character. Men of learning addressed themselves to me, as to a being who was actually capable of thinking. Men of wit seemed to imagine that I could understand them; and both men and women, very superior both in point of situation and abilities, to those with whom I had been accustomed to associate, conversed with me so much upon a footing of equality, that I was sometimes inclined to exclaim with the wee wife, Surely, this is no me!' Nor did this cease when we had the misfortune of losing him whose society was sufficiently attractive to account for our sharing in the honours that were so justly his due. In every place where my sister and I took up our residence, we found our society sought after, and our friendship solicited by some superior minds; and what renders those minds truly superior in my estimation is, that in their attentions to us, it was evidently mind alone that they valued. Our introductions bespoke us gentlewomen, and women of character; and that was sufficient. We owed all beyond formal civility to their own discernment. These good people, to whom I feel, I confess, a debt of gratitude, never had a notion of my writing a book." Vol. II. p. 33.

Mrs. Hamilton's good sense did not forsake her, or rather she did not think it necessary to lay it aside, even when she wrote upon religious subjects; and we consequently find in these volumes some most judicious and useful observations, on the principles of interpretation, which we wish could be indelibly imprinted on the mind of every man who reads his Bible. And we are

quite sure that were these principles universally adopted, it would prove the utter destruction of many of those parties, into which the Christian world is divided, and would do more than any thing else to introduce the "unity of the faith," which men have sought to establish, by such preposterous means as the threat of torture in this world, or of suffering in the next; by the strong arm of temporal power, or the stronger arm of spiritual domination.

"Experience and reflection alike convince me," says Mrs. Hamilton, "of the danger and impropriety of endeavouring to explain obscure expressions of abstract reasoning; or of taking any expression separately and apart, and by reasoning abstractly upon its apparent import, building a system of our own. When difficulties occur, I, therefore, endeavour to reconcile them, not to any particular and favourite theory, but to the general, tenor and spirit of the author. My reasons for preferring this method are these:-In a translation, the general meaning of an author may be so well preserved, as to give us the clearest idea of the sense; but from the want of words in one language exactly adapted to convey the meaning of words in another, particular words or even sentences may be liable to perversion. Even in our own language, we find the ideas attached to general terms so vague and ill-defined, as to be the cause of great confusion. The meaning of several words has, even in our own times, undergone considerable revolutions. The term gay, as an attribute of character, some years called up the ideas of innocent cheerfulness and vivacity: it now, when used as an epithet (in speaking of a gentleman) deuotes the extreme of profligacy. The term affront in England denotes one set of ideas, and in Scotland it is the sign of another; and is, probably, now used there in the same sense it it was used two centuries ago in England. If this may happen in so short a time, can we imagine that the most able scholars are now capable of pronouncing with certainty on the particular associations attached to every general term, in languages that have long been obsolete? Impossible! It is by analogy and comparison alone that they can be any longer ascertained. But even so, the task is attend-. ed with insurmountable difficulties. In the customs and manners of every country there are peculiarities, which give rise to new combinations of ideas;-combinations, into which no stranger can enter. The words which denote these combinations can, therefore, only be intelligible to those who are familiar with the ideas they denote. With respect to the languages of antiquity, this is now impossible. To take, therefore, any one expression of any ancient writer, and to argue from it that he holds opinions contrary to the general tenor of his writings, is, in my opinion, doing injustice to the cause of truth. I do not believe that there is a doctrine, however absurd, which might not be established from isolated passages picked out on purpose. Yet this appears to me to have been generally the course pursued by those, who having embraced with ardour the speculative

opinions of any particular sect, search the scriptures for confirmation of their peculiar doctrines. No book in the New Testament has been more frequently applied to in this way than St. Paul's Epistle to the Romans. In my examination of its contents, I shall pursue a different plan. Firmly believing the apostle's mission to be from God, and persuaded that what he taught as the doctrines of Christianity to the disciples of former times, is still of universal application, it is with humble diffidence, but conscientious integrity, that I presume to set about the momentous task. Still, however, persuaded that I ought to use my own reason, I shall use it, though not in pride or in presumption." Vol. II. p. 195.

We are sorry that we cannot bestow a similar commendation upon what she has written on the Revelation of St. John. She seems to have taken up an hypothesis with relation to this very obscure and difficult book, without sufficient consideration, and apparently without a proper acquaintance with the labours of others upon it. She says nothing of the doubts that have been entertained of its genuineness, but seems to regard it as unquestionably the work of St. John. She considers it as an emblematical representation of the contest, which in different periods of the world, and in every stage of society, is taking place between virtue and vice. "The Christian life," she says, "is represented by St. Paul as a warfare, and in the same figurative language, we are told by him what sort of armour we ought to put on, when we engage in it. By St. John, it appears to me, that we are warned concerning the enemies with which we have to combat." She justifies her view of it by such reasoning as this; that the kingdom of the Messiah is not of this world; that from the commencement of his reign, to the consummation of his glory, all is spiritual; that to the disciple of Jesus, the rise and fall of empires, events, which, though they deeply affect the temporal happiness of multitudes, have no influence on their spiritual state, must appear matters of trivial importance, and are no longer to be viewed as the subjects of revelation; and, in conformity with this representation, that, though our Saviour was ever ready graciously to instruct his disciples in spiritual things, he instantly checked their curiosity, when it led to inquiry after temporal events.

We may say of her mode of explanation, as Le Clerc observed of that proposed by Hammond, that "it may perhaps be defended as easily as any other;" yet there are some difficulties and inconsistencies, which we have not room to point out, and must leave to the sagacity of those, into whose hands her tract may fall. But if any should think her system plausible, we should recommend it to them to consult some of the many other expo

sitions, which have been given of this intricate book, and when they are weary with the unsuccessful attempts to elucidate its obscurity, they may, perhaps, determine to remain satisfied with what is to be found in it that is plain and practical, and to acquiesce in the best of all solutions, "The secret things belong unto the Lord our God; but those things which are revealed belong unto us, and to our children forever, that we may do all the words of this law."

ARTICLE V.

1. Memoirs of the Life of Richard Price, D.D. By WILLIAM MORGAN, F.R.S. London, 1816.

2. Sermons on Various Subjects, by the late RICHARD PRICE, D.D. F.R.S.

We have been accustomed to regard the character of Dr. Price with sentiments of veneration. He was distinguished as a philosopher and a divine; and for his still more enviable preeminence in moral worth. It is impossible to read his works without respect, not only for the intellectual power they exhibit, but for the singular simplicity, sincerity, and candour, that pervade them, and which from the testimony of his co-temporaries no less than from this strong internal evidence, seem to have been the uniform spirit of his life. Any man, who has exhibited to any considerable degree these rare, but most estimable virtues, may with advantage be held up as an example. For they are the fair indications of a superiour mind; they are among the choicest helps in the attainment of truth, and constitute some of the finest ingredients of the christian character.

The memoirs of Dr. Price, of which in connexion with the volume of his posthumous sermons we propose some notice, are published by his nephew, who from twenty-two years of personal acquaintance undoubtedly enjoyed favourable opportunities of knowing his uncle's character; and we could have wished, that he had transfused more of his uncle's amiable temper through his work. We particularly regret the disproportionate attention the author has bestowed upon the political views and history of Dr. Price; not only because he has indulged a rancour and asperity ill becoming the subject of his memoirs, but because the events that might have given them importance, have lost much of their interest with the progress of time, and it is as unneces