mid-day, objects may not be fully restored to the colour and symmetry of nature and truth."-Pp. 7, 8, Liverpool ed. the doctrines of the Reformation-who, with the spirit of the first Reformers, and adopting the great principles upon which they achieved the glorious event, were endeavouring to carry on and perfect the work which they began. And, with equally singular inconsistency, has this charge been urged upon them by those who, claiming to be exclusively the followers of the early Reformers, are yet, in doing this, exhibiting the spirit and imitating the conduct of that church, which resisted and opposed the Reformation." The Professor next shews that great er violence of opposition might naturally be expected against those who endeavour to correct errors in religious faith, when we take into account the deeper interest it engages; and then refers to another cause which has mainly contributed to retard the pro--Pp. 9, 10. gress of men's minds, on subjects connected with religious truth. "The followers and successors of those great men, who first gave an impulse to the Christian world, have satisfied themselves with indolently adopting the pecu liar opinions of the Reformers, instead of asserting the great principles of the Reformation. They have only changed one human master for another, instead of renouncing all authority, but that of our common master, the great head of the church. Thus receiving implicitly, and following servitely the theological opinions of Luther and Calvin, (most of which made no part of the Reformation; for they were opinions which they brought with them from the church from which they separated, and held afterwards in common with that church,) the great principles of the Reformation, the sufficiency of the Scriptures, and the right of private judgment in their interpreta tion,' were lost sight of. The conse quence of this has been, that the churches of the Reformation, directing their attention to the maintenance and defence of the system of faith, which the Reformers adopted, instead of imitating the spirit of free inquiry which distinguished thèm, and practically asserting the religious li berty, which they first dared to claim, and maintained, have done all that was in their power to prevent the Reforma. tion from proceeding a step further, than its first champions had carried it. There has accordingly not ceased to be too reasonable ground for the same complaint, which two centuries ago was drawn from the celebrated Robinson in his farewell to the pilgrims of Leyden-that the fol lowers of Luther and of Calvin would proceed no further than their leaders had gone before them; but still stuck, where they left them, instead of proceeding for ward in imitation of their example. Nor is this all. Those who have not seen their way clear to go onward themselves, have not always been ready to permit their brethren to proceed. With singular inconsistency and injustice have those not unfrequently been charged with forsaking After briefly adverting to the resources for advancement in religious knowledge which the present age poss already produced; refuting the charge sesses, and the effects which they have of novelty against our doctrines, and delineating the mode of inquiry which has led to the adoption of them; Dr. Ware eloquently describes our claim to be free from the last efforts of the spirit of persecution. with our Christian brethren of every other "If we have the right, in common form of faith, to inquire, and to interpret the Scriptures for ourselves; we have a right, also, in common with them, to fair inquiry has led us; to do it without hold and to profess the faith, to which reproach, without exposure to that veted by the spirit of persecution in its nom of the tougue,' the last that is emitexpiring struggles, when its flames are quenched, and its arm of power is palsied. And we therefore rightly appeal to the public sense of justice, when those who low to all, the right of free inquiry, and claim for themselves, and professedly althe privilege of interpreting the Scriptures of this principle, deny even the Christian for themselves, yet, in palpable violation name, and, as far as they have power, Christian privileges, to those, who, in the exercise of this right, and in performing a sacred duty, are led to adopt a system of faith, differing in some points from that which generally prevails.”—P. 13. The second object of the discourse is to point out some of the duties which belong to societies and ministers who profess doctrines so much misrepresented and misunderstood, and which are opposed by such powerful The Professor recoinprejudices. mends that we shall not suffer those opinions," for want of being fairly stated and explained, to remain imperfectly understood, to be the occasion of prejudice and distrust in the minds of those fellow-christians who sincerely wish for correct information, and the means and power of judging fairly." "Such expositions of our faith, perhaps it will be said, are not wanting; they are sufficiently numerous, and faithfully published. But it must not be forgotten, that once to perform this office is not enough. It is line upon line, and precept upon precept' only, the frequent reiteration with distinctness and impres sion, which is to produce the final triumph of truth, and give the public sentiment and feeling a right direction. As often as there is a misapprehension of our meaning, or a false or defective state ment of it is repeated, the true and faithful representation, which is to correct the mistake, and confute the false charge, must be repeated also. Nor will the faithful advocate and defender of truth allow himself to grow weary of the task, nor suffer the thrice confuted error,' at length to pass uncontradicted."— Pp. 16, 17. Dr. Ware then proceeds to urge the necessity of avoiding all, in our defences of our system of faith, that shall separate the character of Unitarian from that of Christian; maintaining that it is far better" to neglect the duty, than to perform it in a manner and with a spirit which shall bring a reproach upon the cause which it is our aim to support." His third point of advice is, that we carry the same manifestation of Christian principle into the general conduct of life, and cherish it in its genuine and extensive efficacy, so as to keep steadily in view the great end of religion, personal holiness. Here he enters into various topics which deserve the serious consideration of Unitarians; and then he proceeds, in as train of exhortation and encouragement, in which the affection of the Christian parent and minister is strikingly displayed, to address his son, on entering on his new engagements; and we think the following passage will be interesting and edifying to some of our young brethren who are about to enter on important stations in the ministry. "I know that you have not come to this occasion without great solicitude. I trust also you have not done it without faithful self-examination, and a full view of all the duties and trials and dangers of the arduous and responsible station which you are called to fill; and I can fully sympathize with you, in all the tumultuous feelings of this day. He who has once experienced, can never forget them. The lapse of more than thirty years, filled up with a variety of interests and duties, of changes and trials, have still left fresh upon my memory the deep and tender feelings of an occasion like this; the same that now rush with all their agitating and overwhelming force upon your mind. You think of the office to which you are called, the most solemn that a mortal can sustain-of the duties connected with it, arduous, difficult, and constant, allowing no intermission and no relaxation-of the important interests which may be affected by the degree of fidelity with which you shall discharge those duties-interests, not of an individual, but of many, who may receive an influence from your ministry-interests, the most important and permanent—and not of a trifling or transient nature, but of the high responsibility which he sustains, upon whose fidelity and success so great interests are depending; the labour and difficulty and responsibility of the pastoral relation, great in themselves, increased, and rendered still more appalling to a susceptible mind, by the circumstances attending your particular location. "These views let me urge you to indulge, not for the purpose of feeding a gloomy imagination, but as incentives to exertion, and motives to greater zeal and activity and diligence, that you may be equal to the exigency, and fill worthily the place which Providence has allotted you. And let me persuade you also, to lay open your mind to more cheering views and encouraging consideratious, and to accustom yourself to dwell on the satisfaction as well as the labours, the bright side of things-to think of the joys as well as the trials, of a faithful ministry."-Pp. 27, 28. The concluding address to the infant Society is marked by the same soundness of judgment, matured views of duty, and Christian spirit, which characterize the discourse throughout. Many points of advice, we need not say, are applicable much more extensively than to the congregation to whom they were first addressed. It will be very satisfactory to us if this lead to greater attention to it. notice of Dr. Ware's discourse should A Discourse on the Evidences of Revealed Religion, delivered before the University of Cambridge, at the Dudleian Lecture, March 14, 1821. By William Ellery Channing, D. D., Minister of the Congregational Church in Federal Street, Boston. Bristol, 1824. Price 6d. This discourse was reprinted in 1822, by the Western Unitarian Society; and a large impression having been sold, it has been again reprinted by the Society. No notice has hitherto been taken of it in the Repository; and as it has not (we think) been advertised on the cover, it is probable that many of our readers are not acquainted with it. We shall have rendered them a service if we induce them to procure and study it. We do not hesitate to adopt the character given of it by the English Editor. It is reprinted, he says, "under the conviction that it is eminently adapted to an age of intelligence and inquiry. It sets the leading evidences for the divine origin of Christianity, in a forcible, and, in some measure, a new light. It is characterized by sound philosophy, as well as by enlarged and enlightened views of Christian faith; and by its accurate discriminating reasoning, its closeness of argument, energy of expression, and powerful appeals to the understanding, and to the best affections of the heart, it is calculated to impress the reflecting unbeliever, and to strengthen and animate the faith of the Christian. To the intelligent and well-disposed young, who have made some progress in intellectual culture, it is peculiarly suited; and it cannot but leave impressions in their minds favourable to religious obedi ence." To give an extended analysis of this discourse is unnecessary; but we may give a brief outline. The first portion of it is occupied with an able, and, as far as we can perceive, irrefutable; train of reasoning, against the objection founded on the miraculous cha. racter of our religion. "I have laboured in these remarks to shew, that the uniformity of nature is no presumption against miraculous agency, when employed in confirmation of such a religion as Christianity. Nature, on the contrary, furnishes a presumption in its favour. Nature clearly shews to us a power above itself, so that it proves miracles to be possible. Nature reveals purposes and attributes in its Author, with which Christianity remarkably agrees. ⚫ Nature too has deficiencies, which shew that it was not intended by its Author to VOL. XX. ་ 3 B be his whole method of instructing mankind; and in this way it gives great coufirmation to Christianity, which meets its wants, supplies its chasms, explains its mysteries, and lightens its heart-oppressing cares and sorrows."-Pp. 17, 18, Bristol ed. Dr. Channing then proceeds, after referring to Dr. Campbell, to add a few remarks on Mr. Hume's noted and specious but futile argument on miracles. The great errors of the serious, intelligent unbeliever appear to us partly to consist in his forgetting that there are laws of mind as well as of matter; and partly, in his thinking, of the laws of nature as something different from the modes of Divine operation, and leaving out of view the great ends for which they are adhered to, in the common order of Providence. If those great ends are best effected by a variation in the modes of operation, the all-comprehensive law of benevolent wisdom requires such departure. And the usual and the extraordinary modes of Divine operation, all, alike, form a part of that providence which embraces all times, all places, all beings, and all events. In the second portion of the discourse, Dr. Channing proceeds to state "the general principle into which all Christian evidences may be resolved, and on which the whole religion rests, and then to illustrate it in a few striking particulars." Those who are not prepared for the reasoning of the first part, will find less difficulty in the second. It displays, throughout, the hand of a master, guided by a mind impressed with enlarged views of Christian worth and the excellencies of the gospel, and a heart elevated by its principles and prospects. It has the rich glow of earnest conviction, and of ardent desire to lead others to embrace, with full purpose of heart and devotedness of soul, that religion which is fitted to make them wise and holy and blessed. We must select one passage, displaying a remarkable feature of Christianity, and at the same time a strong evidence for its divine original: "Since its introduction, human nature has made great progress, and society experienced great changes; and in this advanced condition of the world, Chris tianity, instead of losing its application and importance, is found to be more and more congenial and adapted to man's nature and wants. Men have outgrown the other institutions of that period when Christianity appeared, its philosophy, its modes of warfare, its policy, its public and private economy; but Christianity has never shrunk as intellect has opened, but has always kept in advance of men's faculties, and unfolded nobler views in proportion as they have ascended. The highest powers and affections which our nature has developed, find more than adequate objects in this religion. Christianity is indeed peculiarly fitted to the more improved stages of society, to the more delicate sensibilities of refined minds, and especially to that dissatisfaction with the present state, which always grows with the growth of our moral powers and affections. As men advance in civilization, they become susceptible of mental sufferings, to which ruder ages are strangers; and these Christianity is fitted to assuage. Imagination and in. tellect become more restless; and Christianity brings them tranquillity by the eternal and magnificent truths, the solemn and unbounded prospects which it unfolds. This fitness of our religion to more advanced stages of society than that in which it was introduced, to wants of human nature not then developed, seems to me very striking. The religion bears the marks of having come from a Being who perfectly understood the human mind, and had power to provide for its progress. This feature of Christianity is of the nature of prophecy. It was an anticipation of future and distant ages; and when we consider among whom our religion sprung, where, but in God, can we find an explanation of this peculiarity?"-Pp. 36-38. If we did not feel the hope that every one of our readers will become (if not already) acquainted with this invaluable discourse, we would subjoin the concluding pages: but it will be more interesting to them to select for themselves; and we doubt not that the perusal of the whole will contribute to give energy to their faith and fervour to their thankfulness. We should now proceed to Professor Norton's very able and valuable pamphlet; but as this is less known among us, we wish to be somewhat more detailed in our account of it, and will defer our notice to another number. As, however, we are desirous that our readers should be apprized of all the American Unitarian tracts republished in England, we will subjoin a list of the remainder, in the order in which they have appeared; and this will probably be found complete, which our first, in p. 103, was not Thoughts on True and False Religion. By Andrews Norton, Dexter Professor of Sacred Literature in the University of Cambridge, Massachusets. Reprinted from the American edition, by the Liverpool Unitarian Tract Society, 1822. Price 6d. Hints to Unitarians. From the Christian Disciple, published at Boston, America. Liverpool, 1823. Price 4d. Consolations of Unitarianism, particularly in the Hour of Death. Two Essays from the Unitarian Miscellany, published in Baltimore. Liverpool, 1823. (Fourth Liverpool Edition, 1825.) Price 4d. Substitutes for Religion. Extracted from the Christian Disciple. Liverpool, 1824. Price 4d. A Sermon delivered at the Ordination of the Rev. Ezra Stiles Gannett, as Colleague Pastor of the Church of Christ, in Federal Street, Boston, June 30, 1824. By William Ellery Channing, Pastor of the said Church. Liverpool, 1824. Price 6d. Memoirs of the Rev. J. S. Buchminster, and the Rev. S. C. Thatcher. Reprinted from the Memoirs prefixed to the Sermons of the respective Authors. Liverpool, 1824. delivered to the Religious Society in The Duties of Children: A Sermon Federal Street, Boston. By W. E. Channing, D. D. Reprinted from the fifth American edition. Liverpool, 1825. Price 2d.; and a liberal allowance made to schools, and to those who buy to give away." Correspondence relative to the Prospects of Christianity and the Means of promoting its Reception in India. Cambridge (U. S.) University Press. London, 1825. Reprinted for Charles Fox and Co. Price 3s. 6d. Three Important Questions Answered, relating to the Christian Name, Character, and Hopes. By Henry * In the imprint it is said to be sold by C. Fox and Co., 33, Threadneedle Street; and probably all the Liverpool reprinted American publications may be had from Mr. C. Fox. Ware, Pastor of the Second Church in Boston. Bristol, 1825. Price 4d. A Discourse on the Proper Character of Religious Institutions, delivered at the Opening of the Independent Congregational Church, at Salem, on Dec. 7, 1824. By Henry Colman. Liverpool, 1825. Price 6d. A Sermon, delivered at the Ordination of the Rev. W. H. Furness, as Pastor of the First Congregational Unitarian Church in Philadelphia, Jan. 12, 1825. By Henry Ware, Jun., of Boston. Liverpool, 1825. Price 6d. OBITUARY. 1825. March 24, at Prospect Place, Walworth, at an advanced age, the Rev. BENJAMIN GERRANS, a gentlemau no less eminent as a classical scholar than as an Orientalist. His faithful and elegant translation of a Persian MS., entitled, "The Tooti Namet," and "The Travels of Rabbi Benjamin," from the Hebrew, placed him high in the estimation of the admirers of Oriental literature. A domestic calamity, added to intensity of study, had for many years occasioned such strong feelings of misanthropy, as to deprive his family of the advantages anticipated from the exercise of his powerful genius and deep researches. At Clifton, on the 19th of May, FANNY, wife of Michael Hinton CASTLE, Esq., and fifth daughter of the late Rawson Hart Boddam, Esq., formerly governor of Bombay. The period of protracted suffering which preceded her dissolution would have dwelt with unmingled anguish upon the memory of the friends who witnessed it, had it not been for the submissive resignation and disciplined feeling she evinced, which shed a brightness even on the dark chamber of suffering and of death. After contending for nearly six months with a formidable disease, anxious for recovery, and attentively pursuing the means calculated to promote it, the unsubdued state of the complaint, and the ravages it had committed on her constitution, impressed her with a full conviction that she had not long to live. It was not without a painful struggle that she relinquished her last hope of recovery. She admitted that she felt it a severe trial, blessed as she was with every thing that could render life desirable, to resign all her earthly enjoy. ments; and she could not, she said, contemplate without awe "the unknown state" upon which she was entering. Having, however, once gone through the process of reconciling her mind to the idea of death, she maintained to the last moment of her existence, which continued for nearly a month longer, the most perfect resignation to the Divine Will, and exhibited a state of mind alike interesting and edifying to those around her. Many, she said, in her circumstances, derived all their support and consolation from a reliance upon the merits and sufferings of Jesus Christ, and the doctrine of the atonement, (these were her own sentiments before she left the Established Church), but in her view the Scriptures neither required nor warranted the belief of such a doctrine; and she was convinced that those opinions could not afford greater support and satisfaction to the dying, than she experienced in resting her hopes upon the mercy of an all-good and almighty Parent, who directed all events to answer the best purposes, and who had promised eternal life to the obedient and humble followers of his Son, Jesus Christ. After expressing the most kind and Christian feelings towards those who differed from her in opinion, she observed how extraordinary and unaccountable it appeared to her, that any should feel such confidence in their own judgment upon the doctrines of the Scriptures, as not only to decide that they were right and all others wrong, but presumptuously to limit the favour of God, and the promise of eternal life to such as believed as they did, denying the blessings of the gospel to those who, with equal earnestness, equal talents, equal investigation, and equal means of ascertaining the truth, had arrived at a different conclusion. During the interval referred to (from the time of her giving up all expectation of recovery to her dissolution, a period of nearly four weeks), when her strength enabled and her sufferings permitted her, she took an affectionate leave of her children, and of the various members of her family, by whom she was watched with the most anxious solicitude aud tender attention. Sometimes she would send for friends not belonging to her family, bidding them adieu, and giving" them some trifling memorial of her regard. Those who were present at these scenes, can best tell how affecting and |