Jerusalem Church (the Swedenbor- where we may stop! Indeed this objec gians), "I think that you and we are engaged only in a war of words. I believe that if we could divest ourselves of prejudice and passion, and calmly explain, so as thoroughly to understand each other, we should very nearly accord. I believe that as far as you allow reason, coolly and deliberately to influence your decisions, you go hand in hand with us; but that when you separate from us, you then give up reason, you use mystical, unintelligible arguments; that many of you do not your selves thoroughly understand what you mean, and of course, that you can never give a lucid explanation to others. “I am inclined to think that many of us accord with you in your idea of the New Jerusalem; of a time fast approaching when there shall be a family of Chris tians in practice as well as in theory, Jesus Christ being the head or chief cornerstone,-when all shall be happy in themselves, happy with each other. But I also believe that you are making many Unitarians; and that ere this arrive, you will yourselves become Unitarians; that whilst you acknowledge that there is but one Jehovah, and that his name is ONE, you will also receive Jesus, the anointed, as his messenger, welcome him as an elder brother, hail him as the great Messiah, the father of the long enduring age, till all things shall be subdued unto him, and he shall deliver up his kingdom to his Father, that God Jehovah may be all in all." I. 513, 514. There is considerable force in the following observations at the close of the Lectures on the Miraculous Conception; they were penned in the true spirit of a reformer; they immediately follow a clear recapitula ⚫tion of the evidence against the genuineness and authenticity of the introductory chapters of Matthew and Luke: The spuriousness of these chapters does not at all affect the genuineness or authenticity of the remainder of the gospel history. I know that a doubt has aris en in some well-disposed minds, whether it would not be better to let the question alone, lest if we once begin to pull down we should not know where to stop. My friends, it is this objection which prevents any reformation from taking place in the established religion of this country. There are many well-disposed minds in the church, who, like Archbishop Tillotson, would be glad to be well rid of the Atha nasian Creed, and parts of the liturgy; who yet earnestly say, "Let us not begin to amend; because it is impossible to say, tion is not at all consistent with our prociple upon which the Reformers acted, not fession as Protestants. It is not the printhe principle upon which the Apostles acted, not the principle upon which our Saviour acted. And to the objection aland discriminating mind will know where low. me to answer briefly, that every sound to stop. It will stop where good evidence criminate. And I conceive it to be an ceases. It is the part of judgment to disequal proof of a weak mind, to believe all, or to doubt of all; especially when the degrees of evidence are so disproportionate. And in the case before us, the difference is great and obvious. The gosPel histories in general are founded on a both collectively and individually are unrock. Their genuineness and authenticity shaken and incapable of being shaken. But I am not therefore bound to believe that there is not a particle of dross mixed with the gold. Nor am I to believe, that by removing this dross, I must infallibly destroy the metal. On the contrary I contend that I render it more pure and valuable." II. 496-498. In his view of the practical effects of the opposite religious systems of Unitarianism and Calvinism, Mr. Grundy relates an anecdote which serves to shew the dangerous use to which the latter scheme of doctrine may be applied; scarcely a year passes that does not furnish equally strong proofs of the same alarming fact : rence which chilled me with horror, more, "I have formerly mentioned an oceurI think, than any other circumstance connected with religion, which has come within my own knowledge. It was the sight of a letter from a person of a most depraved and abandoned character, whose life had consisted of a series of frauds and vices, and who, at length, by the laws of his country had been condemned to die. The letter was written the day before his execution-written in exultation and triumph-in exultation at the all-atoning blood and merits of Jesus-in triumph, that on the morrow, he was going to fly into his arms!! Funeral Sermons for those who have lived in profligacy but died in faith, may probably have been heard by most. I have shuddered when I have heard the praises pronounced upon such characters, and assertions made that they were then angels in heaven." II. 539, 540. Note. The peculiar excellence of the Lectures is that they are scriptural. The author has brought forward, examined, compared and explained every text relating to the most important Review.-Archer's Sermon on Universal Benevolence. subjects; this may be seen particularly in the Lectures on the Unity of God, the Miraculous Conception and Eternal Torments. Whether his exposition of these be satisfactory or not, all must allow that this is the true way of deciding a theological question. If any subjects of moment, in controversy between Unitarians and Calvinists, be passed over by Mr. Grundy, they are the special influences of the Holy Spirit, Imputed Righteousness, and perhaps Election and Reprobation the first, the source of all the enthusiasm in the Christian world; the second, the fascinating tenet, which in its strongest operation, lulls all Christian inquisitiveness concern. ing truth and all anxiety concerning virtue; the third, the astounding, fearful doctrine (horrible decretum, says Calvin himself) of which the most rigidly orthodox in the present day are somewhat suspicious, and of which they never willingly exhibit one side, the dark and portentous side of reprobation, to the world. We suggest this, not as a defect in the present work, but as an addition which the author may possibly hereafter make. We cannot drop our imperfect notice of these volumes without recommending them strongly to our readers and thanking Mr. Grundy for the valuable addition which he has made to the defences of Unitarian, or in another word, Evangelical truth. ART. II.-A Sermon on Universal Benevolence: containing some Reflections on Religious Persecution, and the alleged Proceedings at Nismes. By the Rev. James Archer. 8vo. Booker. 1816. MR one TR. ARCHER is a Catholic Priest, and we understand of the most popular preachers in his communion. This sermon is stated on the title-page to be "Printed at the Particular Request of the Nobility, Gentry, and others, before whom it was delivered, in the Roman Catholic Chapel at Bath, on Sunday, the 10th, and at Warwick Street, Golden Square, on Sunday, the 17th of De. cember, 1815." We note this circumstance, because it is creditable to the feelings of the Roman Catholic body, and may tend to counteract the unfavourable impression which may have been made on the minds of some of the friends of liberty by the late outrageous proceedings of the Roman Catholics in the South of France and elsewhere. The sermon is not remarkable for its argument or eloquence, but it contains passages which are entitled on a moral and Christian account to the highest praise. On the subject of heresy, Mr. Archer says, "Never be so uncharitable and so gross as indiscriminately to give the harsh and odious appellation of of heretics to all those who belong not to our communion. That You word implies guilt as well as error. have been taught in your catechisms, that heresy is an obstinate error in matters of faith. He only is a heretic, who, when he has discovered truth, wilfully and perversely, from human respects, for worldly interests, or some such unworthy object, shuts his mind against it or who obsti nately or negligently refuses to be at the pains necessary for discovering it; and how can you presume to pronounce of any individual man, that this is his case, unless he acknowledges it? Can you assert, that the doctrines which you know to be true, have been proposed to him in such a light of evidence, as to give conviction to his mind or that he is not so satisfied with his own creed, as to preclude every idea of an obligation to make farther inquiry? Those who carefully seek the truth, and sincerely follow the best light they can obtain in their respective circumstances, are innocent in the sight of God, and secure of his acceptance, whatever may be the errors into which they involuntarily fall. Who art thou, then, that judgest another mun's servant? Pp. 11, 12. own master he standeth or falleth.” To his Having asserted these Christian and charitable sentiments, the worthy preacher proceeds to remark upon the persecution of the Protestants in the South of France, as follows: "This is the doctrine of the Catholic Church-a doctrine, which I have often inculcated to you, but to which I feel it particularly incumbent on me to call your attention at this time, when we are daily receiving afflicting accounts from the continent, of atrocities committed by Catholics against Protestants, in the southern Provinces of a neighbouring country, and when great endeavours are made in this country to have those atrocities be considered as the consequences of our religious system. Of the facts I know nothing, but from the public journals, and I sincerely hope they will be found to have been much Poetry. exaggerated; and from recent information have more and more reason to believe, that all has proceeded, at least, as much from political, as from religious animosity. But, be that as it may, if truly stated, they are a violation of every moral, religious and civil duty in the sight of God they are an abomination, and in the view of every well regulated state must be ranked among the worst of crimes. Too often, alas! among Christians of every denomination bas fanaticism usurped the place of religion; abused the multitude, and led them to every excess: but the truth of God remaineth for ever. Certain, however, it is, that religious persecution, whatever its mode, whatever its measure, is directly opposite to the spirit of Christianity, and must be reprobated by every virtuous man. Hence St. Martin, in the fifth century, refused to communicate with those who had persecuted the Priscillianists: and, in the seventeenth century, Fenelon would not enter on the mission to convert the Protestants of Poitou, till the soldiery was withdrawn, that every idea of coercion might 68 be done away. To the spirit of these great and good men, may the Catholics of Nismes if really guilty of what is imputed to them, be regenerated in Jesus Christ. May his celestial graces change their hearts. May they, by their subsequent conduct, atone for the scandal they have given to the universal church, and to no portion of it more than to their Catholic brethren in this kingdom." Pp. 13, 14. It is natural for a Roman Catholic to ascribe the atrocities at Nismes to political causes, but we have no doubt that they are the immediate effect of religious bigotry. If it be so, however, the Roman Catholics in general ought not to suffer for this reason in public opinion, whilst, as in the present instance, they disavow the principle of persecution. Let all the preachers of the different sects imitate Mr. Archer in his real Catholicism and our religious differences will be no longer political evils. A balm for the griefs that afflict us to-day! When wearisome sickness has taught me to languish For health and the comforts it bears on its wing, Let me hope (oh! how soon it would lessen my anguish,) That to-morrow will ease and security bring. When travelling alone, quite forlorn, unbefriended Sweet to hope that to-morrow my wand'rings will cease, That at home then with care sympathetic attended I shall rest unmolested, and slumber in peace. Or when from those friends of my heart long divided, The fond expectation, with joy how replete! That from far distant regions by providence guided, To-morrow will see us most happily meet, When six days of labour each other succeeding With hurry and toil have my spirits op prest, What pleasure to think as the last is receding To-morrow will be a sweet sabbath of rest! And when the vain shadows of life are retiring, When life is fast fleeting and death is in sight, The Christian believing, exulting, expiring, Beholds a to-morrow of endless delight. But the infidel then, surely sees no to 40 Virtues, the prize of lawless might, And, should it prove, dear Girl, thy lot Still meet content, a constant friend.. And still engage thy sprightly powers To charm the dear, domestic board, What time some rare, unbending hours, May Themis to the Muse afford. Poetry. Deo duce omnia bona. "All is best though we oft doubt, Suspense, alternate hope and fear The Virgin's Cradle Hymn. (From an old Newspaper.) [Found inscribed under a print of the Virgin Mary and her Child, at a small pub lic house of a Catholic village in Ger many. Dormi Jesu! Mater ridet, Translation. Sleep, sweet babe, my cares beguiling, Mother sits beside thee smiling; Sleep, my darling! tenderly: If thou sleep not, mother mourneth, Singing, as her wheel she turneth, Come, soft slumber! balmily. Latin Epigrams, by Mons. Marron, President of the Protestant Consistory, at Paris, communicated by him to the Editor. Ad Theologos Montalbanenses. Dipthongus Christi quondam diviserat una, Et nunc dipthongus dividit una gregem. O nimium indignos Magni præcepta Magistri Discipulos diro qui pede sancta terunt ! Hoc spectat te, GASCE; hoc adversam tibi turbam ; Dissidiis promptus nî medeatur amor. Orthodoxia et Hæresis. Orthodoxia. OBITUARY. Character of the late Rev. Dr. Toulmin, by Mr. Howe. (See X. 462, 523, 661, 665.) Mr. Editor, BE E not slothful, but followers of them who through faith and patience inherit the promises," is the admonition of the writer to the Hebrews. The death of our late venerable friend, Dr. Toulmin, led me to direct the attention of my people, to whom he was well known, and by whom he was highly respected, to the excellences which adorned his character, and to exhibit him as an example to his fellow-christians, of the pious, amiable and attractive virtues of pure religion. I have since read, with much satisfaction, the judicious account given of him by his worthy colleague. If you think the following extract from the Discourse which, agreeably to public notice, I delivered at Bridport on this occasion, about three weeks after this eminent servant of God was called "to rest from his labours," tends to strengthen the salutary impressions which Mr. Kentish's Sermon is calculated to make upon the mind of the reader, it is at your service for insertion in your valuable Repository. THOMAS HOWE 1 Cor. xv. 58. After illustrating the several parts of the text, the preacher thus proceeded. "I have chosen this subject with a view to the recent death of my reverend and beloved brother, and your highly esteemed and amiable friend Dr. Toulmin. Acquainted with him in my early youth, my veneration for his character, and my affection for him, produced by the sweetness of his disposition, and the goodness of his heart, increasing in proportion to my intimacy with him, I feel myself peculiarly called on, by a sense of duty to departed worth, to pay a tribute of respect to his memory. In describing the excellences of his character, as an exemplary Christian, a useful member of society, an ardent friend to the best interests of mankind, a judicious, faithful, serious minister of the gospel, Í shall take for my guide the several particulars of the apostolic exhortation in the text, and shew in what respects he became, what Paul exhorted the Corinthian Christians to be steadfast, unmoveable, progressive and persevering in the work of the Lord.' VOL. XI. G "Our deceased friend was steadfast. Persuaded that the New Testament contains the revealed will of God, communicated to mankind by his well-beloved son Jesus Christ, he considered it incumbent on him, as a professing Christian, to deduce his articles of faith and rules of conduct from this pure source, and not from creeds and for- "The Rev. Dr. Toulmin was also unmoveable,' nobly preserving his integrity, ' amidst good report and evil report,' amidst allurements and oppositions. There was a period in the recollection of many of us, when the open avowal of the sentiments he maintained, and a fervent zeal in the cause of civil and religious liberty exposed its advocates, in some places, even to popular vengeance, as well as to the misrepresentations and harsh censures of those |