ticipating the approach, and conquering the fear of death. "To take from this anticipation the horror, with which it is naturally accompanied, and to render the thinking mind tranquil in the prospect of dissolution, two things appear to be absolutely necessary; first, that we should possess the assurance of immortality, to relieve the imagination from that dread of falling back into nothing, which is of all sentiments the most melancholy and the most revolting to the heart; and, secondly, that with this assurance of life, we should be assured also of mercy to forgive our sins, and to inspire us with confidence towards God, that we may thus be delivered from the fear of punishment, which is natural to a frail and guilty creature."-Pp. 95, 96. There is the eloquence of ardent feeling in the passage which we now extract, containing an exposure of the consequences of Infidelity and a remonstrance with the Unbeliever : "The doctrines of this philosophy, which despises equally the probabilities of reason and the truths of revelation, are indeed beyond description dreadful. They bring death to the soul here, by threatening it with death hereafter. They extinguish all the rising energies of the mind, and all the tenderest sympathies of the heart. If I can believe these doctrines, then must I believe, that the first and strongest of all desires, the desire of living, has been given for no other purpose than, that the thought of its final disappointment may destroy the relish of its present gratification. Then must I believe, that the human soul, which, in this state, can but just expand its germ, and put forth its blossoms, shall never realize its flattering promises of a harvest to come. Then must I believe, that all the best affections of nature obtain a sweet, but temporary and precarious indulgence, in the intercourses of friendship, and the endearments of domestic life, only that the idea of everlasting separation may come home upon the soul in more tremendous horror. What is there-in the name of wisdom, what is there in the short and interrupted enjoyments of humanity, that could compensate for the anxiety and pain which such ideas must occasion to the thoughtful, especially in those hours of sorrow, when all other consolations are unavailing, if not aided by the consolations of religion? For myself, I had rather dream-if it were nothing but dreaming-I had rather dream a thousand and a thousand times the dream of immortality, than wake once to the reality, supposing it to be one, which would draw a terrific gloom over all those prospects that mitigate the evils and enhance the joys of man. But a reality it cannot be, if there is a just and merciful God, who rules the universe, and has given to us the word of life. "Infidel, cease! Tread not with daring step and cruel purpose, that hallowed ground, which upholds, and upholds well, whatever reason or affection values most. Respect, at least, the sensibilities of a wounded spirit, and leave to the mourner in Zion, O! leave him that faith, which alone can reconcile him to the death of others, which alone can fortify his courage in the prospect of his own, which alone can fill his heart with peace and joy in believing."-Pp. 112-114. We cannot quote all that we strongly approve or even admire, but we recommend to the reader Sermon V., and particularly the conclusion (pp. 146-150), in which the preacher makes use of the precariousness of reason as a motive to instant moral and spiritual diligence, and contends that the loss of reason, whatever may be the consequences, is not a forfeiture of previous character. Sermon VI. "On the Death of a Father" is truly pathetic, and the Introduction is remarkably striking. The VIIIth Sermon will, by the majority of readers, be perhaps best remembered; though a critical eye may, we think, discover some irregularity in its plan. Perverse, however, would be the criticism that should render the heart insensible to the preacher's delightful descriptions of maternal affection. In the more argumentative part of the Sermon, he considers this "wonderful affection, as indicating, in the most striking manner, the unbounded wisdom and benignity of Providence." "If we had but this one evidence, it would be sufficient to convince a reflecting mind, that a paternal care is exercised in the government of the world, and that the tender mercies of God are over all his works. Take away the strong instinctive feelings of a mother, and what becomes of the living creation? Nay, even if it were not taken away, but left, like other affections, dependent upon time and culture; liable to be damped by little disgusts, or to be overcome by the love of ease, and the dread of care and labour, what would become of infant life? Is it not then an irresistible evidence of wise and gracious design, that in the economy of animated nature, that affection alone should be unconquerable, to which she is indebted for her preservation, and without which she must soon be extinct? The care of life devolves immediately upon the mother, who is to the child, as soon as it is born, in God's stead, to save and cherish its helplessness. If she were left to infer this duty from reasoning, like too many of our other duties, it would be forgotten and neglected. Has not Providence then, in guarding against this neglect, by the irresistible impulse of maternal tenderness, given to man a beautiful image of that incessant care, with which it is watching over the safety and happiness of all its creatures? "But whilst man, in common with other animals, owes to this instinctive feeling, the preservation, growth, and vigour of his body, he owes to it, what is still more important, the commencement of those moral affections, which constitute, in their progressive developement, the strength and the glory of his moral and social life. It is in the bosom of a mother, that these affections are generated. Accustomed to look to that bosom for nourishment, protection and pleasure, it raises thence its infant smiles; it catches answering smiles of complacency and joy its heart begins to dilate with instinctive gladness; its sensations of delight are gradually modified into those of fondness and gratitude; and as it continues to mark the love of a mother, it learns from her the art of loving. Happy when she possesses the invaluable capacity of training with skill this nascent feeling. For, in loving her, the child is easily brought to love whatever she loves, and thus to lay the early foundation of filial and fraternal affection. Yet more, in imbibing sentiments of gratitude towards his parents on earth, he imbibes by degrees the more elevated sentiment of gratitude and love to the great Parent of the universe. Here then is the commencement of that simple, but admirable process, by which animal life is preserved and moral life acquired. Here is the first link of that chain, which encompasses the social world; to whose magic power we are indebted for all the virtues, and all the enjoyments of social life; nay, which reaches from earth to heaven, and unites us with the source of love in the Divine mind. All originates in the mysterious workings of a mother's heart. And can we ever cease to admire the wisdom and benignity of God in rendering this principle of nature so ardent, so patient, so unconquerable? Or shall we be guilty of the monstrous crime of counteracting this all-gracious ordination?—If ever we would learn piety to our Maker, we must begin with cherish ing piety to our mother. The Romans had one word for both. The feeling is nearly the same, differing only in its application, and in the perfection of its object."-Pp. 215-218. We extract a fine passage from Sermon X., on what some of our fellowchristians term Christian experience; but we cannot forbear to point out, by italics, a grammatical error in the concluding clause, a relative without an antecedent, by which the effect is diminished: "It is because men lose, in the progress of a sensual life, all relish for the higher attainments of intellect, and the more refined pleasures of a pious and good heart, that they are neither qualified nor disposed to see God. The sun may beautify the face of nature; the planets may roll in majestic order through the immensity of space; spring may spread her blossoms; summer may ripen her fruits; autumn may call to the banquet; the senses are regaled; but in the heart that is not purified by religious sentiments, there is no perception of spiritual beauty; no movement of spiritual delight; no reference to that hand which is scattering around the means of enjoyment, and the incentives to praise. But let the heart, be touched with that ethereal spark, which is elicited by the word of God, and the promises of his Son; let sinful affections be removed, and the influence of a devout spirit be cherished; let intellect and reflection become the handmaids of piety; then we shall see God in all that is great and beautiful in creation, and feel him in all that is cheerful and happy in our own minds. The understanding thus employed, experiences a sensible enlargement of its own powers and the heart thus moved, draws nearer in its desires and affections, to that fountain of love, from which its joys proceed, and in which they will finally centre. "I am aware that men, who have never been accustomed to those secret musings of the mind, which rise through things that are seen and temporal, to things that are not seen and eternal,' are very apt to consider all this as the reverie of an enthusiastic fancy. But, if this were the time, it would be easy to shew, that such views, such feelings, such pleasures, are derived from the most rational exercise of our best powers, and that they are perfectly consistent with that sobriety of mind which Christianity recommends. They are congenial to a pure heart revolting to those hearts only, which are debased by worldly wisdom; perverted by pride and avarice ; or chilled by that wretched philosophy, which, despising at once the feelings of nature and the dictates of reason, sees nothing but matter in man, and nothing beyond matter in the movements of the universe. Let those who love such philosophy profess and enjoy it. Give me the philosophy of Christ, which teaches me to purify the heart and elevate its affections, by raising its desires and aspirations to the fountain of moral perfection-that philosophy, which makes me feel the value of my own existence, by the conviction that there exists also a wise and gracious Father, to whom I am indebted for it, and for all that it possesses of excellence or of enjoyment. Give me the philosophy, which, in bringing me acquainted with my weakness and my wants, directs me, for moral strength and religious consolation, to that fountain, whose waters invigorate, whilst they refresh the heart: that word of life, which Jesus revealed to the weary and the heavy laden; that word, which in speaking peace to the broken heart, prepares it for the reception of divine truth, and Tenders it eventually the seat of holy desires and pious sentiments; whilst these desires and these sentiments, by a reciprocal tendency, dispose and enable it more and more to converse with the Father of spirits; to see him in his works; to hear him in his word; and to feel his goodness, in all that soothes and gladdens, and ennobles his rational nature."-Pp. 263-266. Sermon XI. "On Tender-heartedness," and Sermon XII. "On Integrity," are valuable discussions of particular moral questions, and shew that the preacher does not excel alone on the more general subjects of Christian feeling and duty. The four following Sermons are on historical subjects. The XIIIth and XIVth on the dispute between Paul and Peter at Antioch, are (especially the former) beyond our praise, and may be confidently recommended as models. The analysis of Peter's character and the parallel between his character and Paul's, considered as developing the moral of history, are complete. There is a singular instance of lapse of memory in the preacher, p. 329, where Peter is said to have wounded his kinsman." The blunder may have been occasioned by a confused recollection of the place, John xviii. 26, in which mention is made of the kinsman of Malchus," whose car Peter cut off." How lamentably true is the following description of "evil times"! "The cry of heresy or sedition is raised. The base desert from selfishness, and the timid from fear. A few only, who disdain to sacrifice their convictions to the clamour of the moment, continue firm; and their firmness incurs the charge of affectation or of obstinacy."-P. 338. Dr. Lindsay boldly renounces the belief of the perpetual inspiration of the apostles, and exposes some weaknesses and imperfections in the cha him in the statement that follows: racter of Paul. We cannot agree with "But the most exceptionable, because the most deliberate and personal display of resentment he records himself, in the case of Alexander the coppersmith, against whom, on account of some private injury, he employs a form of execration that ill accords with the meekness and charity of the gospel."-P. 363. A reference to the passage relating to Alexander, 2 Tim. iv. 14, 15, will shew that the apostle's resentment was not "on account of some private injury," but on account of opposition, and probably base and hypocritical opposition, to his ministry; he hath greatly withstood our words. In the "form of execration," there supposed is, besides, nothing more than an ap-peal of the apostle's from his calumniator to the Supreme Judge, q. d. "He traduces me and represents himself as the true servant of God; the Lord reward him according to his works."-To which it must be added, that the Alexandrine and other MSS. of authority read in this place not droon but door, which Griesbach marks as probably the true reading: hence Archbishop Newcome renders the phrase, "the Lord will reward him.” We assent entirely to the preacher's general argument upon the character of Paul, notwithstanding our objection to this passage, which other critics would censure as exhibiting an heretical taint. Dr. Lindsay will not suspect that we mean to impeach his orthodoxy. The Sermon (XV.) "On the Character of the Beloved Disciple" suggests some counsels, particularly interesting to the young, on the subject of friendship. There is great truth in the maxim, (Dr. Lindsay's flowing style does not allow us to quote from him many maxims,) "We may esteem the man whom we cannot love, but, we cannot love long the man whom we do not esteem." P. 382. "Paul before Felix" (Ser. XVI.) is a bold and animated discourse. Recent events give an interest to the following short paragraph, which at another time we might have passed over: "The leading men at Jerusalem followed a practice, which, unhappily for the interests of truth and virtue, has in all times been too common and too successful. They first excited the multitude to be guilty of outrages, against those daring innovators, who were introducing new doctrines, and then imputed their own crime to the very men against whom it had been committed."-P. 395. The preacher is (if we may be pardoned the phrase) quite at home in the character of Paul. "Paul's religion was not of this courtly stamp. We know indeed from his own pen, and from his history by the pen of another, that in his general manners, he was courteous, in the right sense of the word, becoming all things to all men, wherever he could be pliant without saerificing truth. He did not affect that rudeness of address, which is sometimes the offspring of pride, and sometimes the substitute of honesty. But whenever he was called upon by his office as an apostle, to defend or to enforce the great truths of religion, there was no fear of man before his eyes. He then spoke with that plainness, and that manly decision, which the consciousness of his acting for God and virtue, and that alone, can inspire; and he was ready to go both to prison and to death, rather than compromise his integrity, by concealing the doctrine which he was commissioned to publish, or sparing the wickedness which he was bound to expose. Compare this firmness of courage, this consistency of character, with the pitiful sycophancy, the impious compliances of those who fashion a religion that knows no respect of persons, to the taste of those, who hate the light because their deeds are evil. Compare Paul with those gospel ministers, who sell themselves to the support of any opinions, and the defence of any practices, that are known to be most agreeable to men in authority; compare his conduct before Felix, with the despicable meanness of such timeserving preachers as these, and say which you had rather be, the apostle in bonds, or these with all the wealth and all the worldly consideration, which the mitre, or even the tiara can give them."-Pp. 400-402. According to our Author, Paul was not, in the modern sense of the term, an orthodox and evangelical preacher: "But if, as some contend, men are to be justified or condemned by another rule than that of their personal acts; if they are to be tried, without any reference to their works; then where was the sense of reasoning upon righteousness and temperance to Felix? Why did not the apostle exhort him to believe and be saved, without urging him upon points, which he could not but know, would be very unpleasant? Had he followed this course, he would have been heard by the Roman governor without any of that perturbation, which his discourse occasioned;" and we should probably have been informed, that he had become, both with But instead of this, he holds up the faith him and Drusilla, a favourite preacher. of Christ, as inseparably connected with a virtuous life, and makes the judge tremble in the apprehension, that he himself would be judged for the profligacy of his public and private character, and for all those transgressions of justice and temperance, of which his own conscience, roused by this appeal, could not fail to remind him."-Pp. 410, 411. We find some good remarks in Sermon XVII. "On Fanaticism;" but we think that it is defective in definition of terms, and that the texture of the argument is loose. To the caution (p. 432) against running from the extreme of fanaticism into that of indifference, we subscribe most cordially. In the XVIIIth Sermon, "The Gospel revealed to Babes," the preacher tian theology; would to heaven that presents us with his system of Christhe Church had always contented herself with so simple and scriptural a creed! "When the gospel speaks of God, for instance, it is not to discuss the mysterious nature of an existence, to the comprehension of which our faculties are utterly inadequate; but to exhibit his perfections and his moral government in such a light, as may cheer the soul under the consciousness of frailty, and prove an encouragement to all the feelings of devout gratitude, humble confidence, and holy joy. It is to remove the terrors of superstition, and to make us acquainted with the Most High, as a father, benefactor and friend. It is to open a new way of communication with him, not through costly sacrifices, offered by men like ourselves, but through that one Mediator of the New Covenant, who by his own death rendered all other mediation. unnecessary. In one word, when the gospel speaks of God, it is to shew us, that the essence of his nature is love, and the object of his government, the happiness of his rational creatures; which happiness is to be pursued and acquired by ourselves, in the course of a pious and good life, and to be perfected hereafter in a state of progressive knowledge and confirmed virtue. "Here is nothing abstruse, unless when it is made so by the perverse subtlety of disputatious polemics; and yet when we regard what is thus revealed, as having the undoubted stamp of a divine authority, it does more to satisfy the understanding, to purify the morals, and to console the hearts of rational beings, than all the treasures of Greek and Roman philosophy."-Pp. 442, 443. For some time, we have been conscious of having transgressed our bounds, but we cannot refrain from the quotation of another passage from this Sermon, on the corruption of the gospel : "Thus it is that the enemies of the gospel are furnished with arguments against its truth; and that the very men, who profit by it as an instrument of ambition, laugh at the simplicity of those who believe it. They have reason to laugh for it would be simplicity indeed to believe, that the motley and incoherent thing, which such men consider as Christianity, could ever have proceeded from the God of order and the prince of peace -a thing which instigates one nation to pray and fight against another, both of them boasting of the name of Christian; a thing which teaches us to curse instead of blessing; or, if that be too much for an open avowal, to disguise a curse in the form of a blessing, the better to im pose upon our own conscience. This is the disgrace of Christianity, but not Christianity itself, and this it is that retards its influence in humanizing the heart, and producing the fruits of righteousness and peace. It is made a kingdom of this world, contrary to the express declaration and intention of its author. It is embraced in this view by the wise and the prudent: whilst those who receive it as babes, who love it for its simplicity, who seek it from no weapon of carnal warfare, but find in it the spirit of power, the spirit of wisdom, and of a sound mind, are borne down by the maxims of worldly wisdom, and regarded as very silly, at least, if not something worse. But in the midst of all this con tempt and discouragement, the Christian is consoled by the assurance, that better views are even now beginning to prevail, and that the evils of this ill-assorted mixture of religious with political institutions, which are already beginning to be felt and understood, will eventually find a remedy in a more enlightened state of public opinion."-Pp. 449–451. One sentence of the Sermon (p. 454) would have been better omitted; it bears two senses, and in one sense, though it forms a truism, raises an involuntary smile: The number of babes is daily increasing. We close this volume as we part with a friend, pleased that we have met and hoping to meet again. to ART. II-A Plain Statement and Scriptural Defence of the Leading Doctrines of Unitarianism; which are added, Remarks on the Canonical Authority of the Books of the New Testament, and a Candid Review of the Text of the Improved Version, in a Letter to a Friend. By Robert Wallace, Minister of a Congregation of Protestant Dissenters in Chesterfield. Chesterfield printed and sold by T. Woodhead: sold, in London, by Longman and Co., and by Sherwood and Co. 1819. 8vo. Pp. 128. THE author of this pamphlet would have better consulted the accommodation of his readers, had he distributed the matter of it into four or five letters. In his statement, defence, remarks, and review, we meet, however, with that information, good sense and candour which may well compensate for some disadvantages of arrange |