ly ignorant of the sentiments and character of the class of christians he has seen fit to attack. Indeed, his book bears conclusive evidence that he is unacquainted with Unitarians and with their opinions, except through the publications of their adversaries. One of these, in the representations of which he seems to have implicitly confided, is the notorious Spirit of the Pilgrims.' From this polluted source, he has very liberally drawn, and many of his quotations and references to the writings of the Unitarians, appear to have been made through the medium of this work.

rect.

It is not our intention to go into a general examination of Dr Hawes' book. As we have intimated, it contains some important truth, though it does not lay claim to the merit of profound investigation. Many of his statements relating to the constitution and discipline of the primitive church, taken chiefly from Dr Campbell, and Sir Peter King, are unquestionably corAs regards the question of the apostolic origin of Diocesan Epispopacy, he is obviously right. There is no pretence for asserting that it had any such origin. To claim for it such an origin, argues either strange ignorance, or singular effrontery. We believe it is Paley who puts the divine right,' as it is called, of kings, bishops, and 'constables,' on the same footing.

But whatever truth Dr Hawes' statements respecting the discipline of the primitive church, possess, he is grossly in error, if he supposes, as he would have his readers believe, that its doctrines bore any resemblance to the doctrines of modern Orthodoxy, or as their friends, by a remarkable misnomer, choose to de

nominate them, the doctrines of grace.' These doctrines date no further back than the days of Augustine and Athanasius. This is a fact as capable of proof, we conceive, as any fact in the history of human opinions. But it is a fact which the advocates of Orthodoxy in this country and in England, generally, find it convenient to keep out of view. Dr Hawes goes with the crowd. This ought not, perhaps, to surprise us, as he is obviously acquainted with the opinions of the fathers only at second hand.

Mr May, in the Letters before us, has been quite successful, we think, in the discussion of the several topics of which he treats. The subject of the first is 'Fundamental articles of faith,' and its object is to show the impropriety and folly of requiring a person, as a condition of enjoying the christian name and privileges, to believe anything more than our Saviour and his apostles enjoined, as necessary to be believed. This was the simple proposition, that Jesus of Nazareth is the Messiah, or Christ, the Son of God. This was the only point of faith insisted on; whoever held this, was regarded as a christian, so far as faith could make him such. If we abandon this simple test, established by the founder of our religion and his apostles, where shall we stop, and who shall decide for us what is fundamental and what is not?

'Indeed,' says Mr May, if salvation is made to depend upon holding certain sentiments about the nature of our Saviour, and the influence of his death, or any other doctrine, I know not who of us should feel secure; for how are we to ascertain precisely what those sentiments must be? Surely this is not stated in the New Testament. If it were, there could be no further dispute among

Christians—and theologians would be spared the perplexing labor of making and mending creeds. Surely our wisest divines have not placed the matter beyond doubt. For even those of the sect, which is most confident in its assertions, are not agreed among themselves. How can we know, whether we ought to accept Dr Miller's exposition of the nature of Christ, or Professor Stuart's? Murdock's, or Stuart's, or Dana's theory of the Atonement? Fitch's and Taylor's, or Harvey's, or Woods', or the southern Reviewer's ideas of human nature? Griffin's, or Cox's, or Spring's, or the Christian Spectator's views of Regeneration? The disagreement of these gentlemen, who are so prominent among the Orthodox of this day, is by no means slight, on either of these great subjects; and a tender conscience may be thrown into the utmost distress, not knowing what to believe; nor where to look for an infallible expositor. Unless you will allow, that all will be saved, who in a humble, teachable frame, believing that Jesus is the Christ, go to him for instruction, and earnestly endeavor to know and do his will, I see not how you can feel comfortable yourself, or speak comfort to others of your own denomination, amid the discordant opinions, which are now extant among you, on the very doctrines which you deem fundamental.' pp. 10, 11.

The second Letter treats of the doctrines of the 'primitive churches,' and the third of the doctrines of the reformation; both of which are deserving of perusal. The fourth, which by many will be regarded as the most interesting and valuable of the series, relates to the 'Pilgrims.' Mr May contends, in opposition to Dr Hawes, that the main spring of their enterprise,' was not zeal for any system of doctrines,' but an ardent attachment to religious liberty, and a desire to advance the reformation. They were not persecuted for doctrines, but they were denied the exercise of a practical principle; they were required to submit to human authority in matters of observance and practice. This was the source of their dissatisfaction, and to obtain a release, and enjoy entire

freedom from human impositions in discipline and ceremony, as well as in faith, they quitted forever their

native shores.

It is true,' says Mr May, they retained a respect for many things, which (it seems to some of us of this day) rested solely upon human tradition; but then they claimed the right to reject them, whenever they might see cause so to do. I grant they came hither, in the belief of most of the doctrines of grace ;' but so also they came in the belief of witches, ghosts, and supernatural interposiYou might, therefore, with as much propriety, have asserted that they bid adieu to their native land' in behalf of these superstitions, as of those doctrines.' pp. 38, 39.

tions.

6

The puritans as a body, contended for, and by contending, established the premises, from which the broadest conclusions in favor of civil and religious liberty inevitably follow. For this, they will ever be revered, as enterprizing laborers on the high way of human improvement-the way that was marked out indeed at the Reformation, but had been since then trod only by a few, and that timidly. The Puritans, I repeat, will be thus gratefully remembered, notwithstanding their inconsistencies of conduct and temper." p. 39.

Who, at the present day, can read that Charge of Robinson's, without a thrill of admiration? We admire it as containing thoughts, not only far in advance of the age, in which he lived; but thoughts which come, as it were, from an intellectual and moral eminence, greatly below which our age is still grovelling. Methinks too, I perceive in some things, which were said at that day, indications of doubt, as to the truth of the then received doctrines. There were anticipations, at least, that more truth was yet to be made known to them.' Ib.

That it was an attachment not to doctrines, but to the principles of religious liberty, which induced the pilgrim fathers to seek a home in the wilderness, is evident, Mr May argues, from their own writings, and the writings of their immediate descendants. Thus Francis Higginson, the first minister of Salem, on bid

ding farewell to England, says, 'we go to practise the positive part of christian reformation, and to promote the gospel in America.' Letters, p. 40. Dr Mather and others bear similar testimony, making no allusions to the doctrines of grace,' in defence of which, Dr Hawes says, the pilgrims bid adieu to the land of their birth. John Higginson, son of Francis, above mentioned, says, in reference to the Magnalia of Dr Mather:

By this essay it may be seen, that a farther practical reformation than that, which began at the first coming out of the darkness of Popery, was aimed at, and endeavored, by a great number of voluntary exiles, that came into a wilderness for that very end, that hence they might be free from human additions and inventions in the worship of God; and might practise the positive part of divine institutions, according to the word of God.' p. 41

Again :

'I conceive our cause is not barely a reformation, but a progress in reformation; to go on unto perfection. A conceit of having already attained a perfect reformation, should be far from us.' Ib.

The following is from Dr Increase Mather :

"The churches here were planted a noble vine. Indeed, it was not with respect to the Fundamentals in Doctrine, that our Fathers came into this wilderness. For they agreed to the doctrinal articles of the Church of England (as fully as any and more fully than many) of the conformists in that church. But it was with regard unto Church Order and Discipline, that our pious ancestors, the good old Puritan non-conformists, transported themselves and their families over the vast ocean to these goings down of the sun.' p. 42

Mr May adduces other evidence, which goes to show a jealous spirit of liberty on the part of the early settlers of New England, but does not indicate any