bidden to disobey our superiors, to hin-, der or speak ill of them." The orthodox Christian will not find in the catechism all the "doc. esides, we owe him fervent prayers for his safety, and for the temporal and spi ritual prosperity of the state -Q. Why are we bound to all these duties towards our emperor? A. First, because God who creates empires, and who distributes them according to his will, in loading trines of grace," as they are quaint. our emperor with favours, whether in ly called, expressed in his own peace or war, has established him our way; but he will perceive, to his sovereign, has made him the minister of satisfaction, some of the "peculiar his power and his image on earth. To doctrines" stated with great prehonour and serve our emperor, is thereFrance is no retreat for fore to honour and serve God himself. cision. "Lesson. Of the Mystery of the Holy Secondly, because our Lord Jesus Christ, Arians and Socinians. as well by his doctrine as by his example, has himself taught us what we owe to our sovereign; he was born under Trinity.-Q. Are there more Gods than' obedience to the decree of Cæsar Augus- one? A. No, there is but one God.tus; he payed the tribute prescribed; Q. How many persons are there in God? and in the same manner as he has com- A. There are three persons in God.manded to render to God what belongs Q What are the three persons? A. to God, he has also commanded to ren- The Father, the Son, the Holy Spirit," der to Cæsar what belongs to Cæsar. and that is what we call the Holy Trini-Q. Are there not particular motives ty.-Q. Is the Father, God? A. Yes.-' which ought to attach us more strongly Q. Is the Son, God? A. Yes.-Q. Is to Napoleon the First, our emperor? the Holy Spirit, God? A. Yes.-Q. A. Yes: for he it is whom God has Are there then three Gods? A. No, raised up in difficult circumstances to re- they are three distinct persons, who, establish the public worship of our fa- notwithstanding, are but one God.-Q. thers' holy religion, and to be the pro- Why are they but one God? A. Betector of it; he has restored and preserv- cause they have but one and the same ed public order by his profound and nature; but one and the same divinity.active wisdom; he defends the state by Q. Which of the three Divine Persons; his powerful arm, and is become the anointed of the Lord by the consecration which he has received from the chief Pontiff, head of the Universal Church. Q. What are we to think of those who should fail in their duty towards the emperor? A. According to St. Paul, the Apostle, they would resist the order established by God himself, and would render themselves worthy of eternal Reason is as carnal in the eye damnation.-Q. Are the duties by which of the Catholic as of the Calvinist, we are bound towards our emperor, and this circumstance should some equally binding towards his legitimate is the greatest, the wisest, and the most powerful? A. They have all the same greatness, the same wisdom, and the same power.-Q. Is the Father older than the Son and the Holy Spirit? A.' No; they are all three of the same eternity; in fine, they are equal in all things, for they are but one God." successors, according to the order estab- what abate the confidence of this lished by the constitution of the em- latter in the spirituality of his nopire? A. Yes, undoubtedly; for we tions. Beat down reason, and read in Sacred Scripture, that God, the the doctrine of TransubstantiaLord of heaven and earth, by a disposi-.) tion of his supreme will, and by his pro- tion is as demonstrable as the vidence, gives empires not only to a per- doctrine of the Trinity. son in particular, but also to his family. -Q. What are our obligations towards "Lesson.-On the Incomprehensibility of magistrates? A. We ought to honour, the Mysteries.-Q. Is this mystery then to respect, and to obey them, because (the procession of the Holy Ghost) imthey are invested with the emperor's penetrable ? A. Yes.-Q. And the authority.-Q. What is forbidden in the whole mystery of the Trinity? A. Is fourth commandment? A. We are for- likewise impenetrable,-Q. And that' of the incarnation? A. Yes; is in like quite ridiculous, by the substitu manner.-Q. Why then do we believe tion of the familiar pronouns you all these things? A. Because God has revealed them.-Q. And why has God and your, for the more solemn obliged us to believe things that are in- ones, thon, and thee, and thine, comprehensible? A. Because it has in the addresses to the Supreme pleased him thus to exercise our faith. Being. "Almighty God! who hath Q. Are we treated ill in being forced to (hast) created us in your likeness, believe things which are above our comprehension? A. On the contrary, by it and made us capable of knowing we are honoured-Q. Why? A Be- and enjoying you for ever, we cause it is raising us above ourselves. adore you, &c." "O God! who Q. What ought the belief of so many have (hast) all in your power, we incomprehensible things to produce in us? A. The desire of one day seeing acknowledge that we have nothing them.-Q. Where shall we see them? but what comes from you, &c." A. In heaven, where God shall clearly We adore you, O my (our) reveal him elf to us-Q. What say you God, who art here present; we of those who imagine they can understand the secrets of God? A. That they praise you, &c." These barba are fools and madmen.-Q. Why do you risms we should have thought it call them fools and madmen? A. Be- impossible for a school-boy to cause they know not themselves; they disgrace paper with, who had re Iceived half a dozen lessons in know not how the smallest things are This Lesson is an excellent preparation for orthodox believing. The man that has well digested it is in a fit state for receiving the following Prefixed to the catechism, is an "Introduction" by the translator, containing many sensible and truly Protestant remarks, strongly, though not elegantly expressed.. More remarks might have been. made upon the creed of an Anti "Lesson-Of the Commandments of the Christian Church, which professes Church.-Q. Has the church the power to believe, that God consists of A. Yes, three persons, of making commandments? each perfect, indeundoubtedly.-Q. Who has given this. power? A. God himself, in appoint-pendent God, and yet that he is ing her our mother. Q. Why does the but one; that the second person church, make commandments? A: To of the unchangeable, ominipredirect us in the observation of the com- sent Godhead, underwent a memandments of God.-Q. How many tempsychosis or incarnation, that A. Six,-Q. Repeat them? A. I. Thou is, came down to earth and beshalt keep the holidays which are com- came a man; that this second manded. II. Thou shalt attend mass person, still God, though becomə on Sundays, and holidays likewise. Thou shalt confess all thy sins at least once a year. IV. Thou shalt receive thy Creator" (into thy mouth) "with humility at least at Easter. V. Thou shalt fast on Ember weeks, Vigil, and commandments of the church are there? man, and as God impassible and immortal, suffered and died; that this "condescending God," perfectly holy, bore, by imputation, the guilt and punishment of bisown creatures, imputed and in. flicted by himself; and that his, The translation was evidently blood, the blood of a God-man, done in haste. The prayers at extinguished his own wrath, conthe end of the catechism are made sidered only as God!! the whole Lent. VI. Thou shalt eat meat neither Friday nor Saturday." ART. III.-A. Vindication of the Unitarians; or, Remarks on a Late Publication, entitled A Vindication of the Me-. thodists,' &c. By John Hill, Merchant, of Hull. In Four Letters to the Author. By WILLIAM SEVERN. 8vo. pp. 35. 1s. Vidler. 1806. them in their own language. His "vindication" exhibits an edify.' ing pattern of zeal and charity, of hard arguments, and soft and courteous words. Unitarians, relying on the goodness of their cause, have never hesitated to embark in controversy, when a favorable opportunity of agitating it has seemed to call them forth; and to their controversial That our praise may not appear activity and skill, must be ascrib- indiscriminate, we take the libered, we think, the rapid spread of ty of remarking that there are their opinions in late years. Dis- but few Unitarians, none with cussion is certainly favorable to whom we are acquainted, that truth; and it is no light presump- would agree with Mr. Severn.in tion in favour of Unitarianism, acknowledging "in the strictest that every public discussion of its arguments and merits, increases the number of its professors. sense, the principles" of the Apostle's Creed; and we are inclined to think that he himself, upon a A new defender of the Unita- re-consideration of that undoubtrian doctrine,has arisen in the per- edly ancient, but not apostolic son of the author of this pam- symbol, would demur to the prophlet, who has proved himself to positions, that Jesus Christ was be no mean or unworthy cham- conceived by the Holy Ghost, pion of the sect, every where spo- and born of the Virgin Mary, that ken against, and every where he descended into hell, and that gaining ground. An intimate ac- the Holy Ghost, the Holy Cathoquaintance with the Methodists, lic Church, and the Resurrection. has enabled him to meet their pe- of the. Body, are proper objects culiar arguments, and to address of a Christian's belief. ART. IV.--A Sermon preached at the Opening of the Chapel of the Philanthropic Society, Nov. 9. 1806. By VICESIMUS KNOX, D. D. Printed at the Request of the Society, for the Benefit of the Institution. 4to. pp. 28. 2s. Society's Manufactory, St. George's Fields; and Mawman, 1507. From a good preacher, stand- taste would think tumid, which a ing up on a good occasion, we sober judgment would pronounce. expect an excellent sermon, and extravagant, and which a very this character we cannot refuse liberal mind would regard as nar to give to this discourse of Dr. row, and almost superstitious. Knox's, delivered before the Philanthropic Society: though there are parts of it which a correct VOL. II. The opening of the Society's chapel leads the preacher to descant in rapturous language or the sanctity of Places, and to in the cylindrical stone, to the gor sist with great earnestness on the geous abbey and august cathedral multiplication of churches and of our own metropolis," and laying chapels of the Church of Eng- it down as a sure position that, land. These topics were surely "the Great Lord of the Uninot wisely selected for an address verse, has deigned to shew a preto a society consisting partly of dilection for religious edifices, and Quakers and other Dissenters. for modes of worship, adorned Yet Dr. Knox tells these charita- and recommended with all that ble sectaries that he purposely the art of man can contrive, or omits many remarks "in tender- his dexterity execute, the finest ness" to them," and with a res- productions of mechanical inge. pectful deference to the wisdom nuity, the melody of music, the of those, whose immediate duty it pathos of poetry, the sublimity is, TO TAKE CARE (the capitals are of architecture, the pencil's blafrom the copy) THAT THE CHURCH zonry, and the high-wrought deSHALL NOT BE IN DANGER." corations of the chisel," proceeds The Doctor's text, Isaiah xxviii. in a "seductive digression," "to 16, suggests remarks on the struc- conduct our imaginations through ture of the church; the church the aisles of the abbey, and point allegorical, and the church, or to the concave dome of the catherather churches, material. dral; to bring before us the vivid images of the sculptured marble on the wall, the painted canvas at the altar-piece, the storied illuminations of the window, the rich "Such, (says he, after explaining the text) is the foundation of a temple truly Christian. Let us gratify the mental eye with a transient survey of the figurative superstructure. I look up with admira- embellishments of the shrine, and tion at the broad expansive arch of cha- all the graces of Gothic and Grerity, the massy columns of truth, the cian architecture, combining in graceful capitals of mercy, gentleness, and compassion, the whole compactly humble, ministerial, instrumentacemented by piety and philanthrophy; lity, to promote the sublime pur. by a cement of godliness and love, inti- poses of religion." We have here mately blended and tempered in a per- much eloquence and (pardon us, fect, inseparable amalgamation. If it These be asked, of what architectural order is reader,) much nonsense. the fabric? It is neither the Tuscan, passages forcibly reminded us of a the Doric, the Ionic, nor the Corin- sermon preached by a Mr. Ramsthian, but it is the Composite Christian den, before the University of order; more beautiful in its form, more Cambridge, some few years ago; durable in its materials, than the most celebrated productions of classic anti- in which, enumerating all the inquity, modelled in the polite schools of gredients of national strength, he Athens or of Rome. And it is finished mentions and classes together, with a grace which they could only, at a distant interval, faintly and imperfect- among an infinitude of other ly conceive." things, (we quote from memory,) the clergyman's gown, the judge's The Dr. then adverts to "the wig, the solemn pomp of tragedy, origin and progress of religious the fascinating humour of come fabrics, from the tabernacle of dy, and the influences of the Holy Moses, to the temple of Solomon, Ghost.! from the altar of green turf, or In an ardour of ecclesiastic 66 feeling, Dr. Knox, in one part of prayer. May he pour down the secret influence of his loving spirit on the apthe discourse, pours contempt up- pointed teachers, causing the instrucon that species of benevolence tions to be afforded from this place, to which builds on statistical eco- diffuse universal philanthropy among the nomy, and political calculation." sons of men, in every clime, and of eve-He remarks that he would term ry colour, persuading them to love one another, as Christ has loved us, to conthe new chapel, "if it wanted a ciliate, to pacify, to relent, to forgive; name, and if the name which he and to say to the sword, in the words of would give it had not been prosti- the prophet Jeremiah, O thou sword tuted, the Temple of Theophilan. how long will it be ere thou art quiets put up thyself into thy scabbard, rest thropism:" and his lively fancy and be still. May the example of this sees a white banner waving over institution, and the doctrines taught from the portal of the edifice, (turning this pulpit, proceed auspiciously from now from the house of God to age to age, to convince the world that all men, however, divided by oceans, the house of the poor,) with an in- ought to be Philanthropists; that man, scription, as it claims, in letters born of woman, who hath but short time of gold. To our Father in hea- to live, and is full of misery, was not formed to be the enemy of man, but the ven, sacred; to our brother on brother, the friend, the protector, the earth, (both the unfortunate and guardian, and the guide. May the the guilty) a refuge and a re- prayers, together with the alms now ofform." The sermon both opens fered, and to be for ever offered, from and concludes with an animated this sanctuary, ascend to heaven as inaddress to heaven. The concluding prayer we willingly extract, and heartily adopt. "May the Most High, who delights in mercy and in merciful men, look down with peculiar favour, on this house, and grant that it may be perpetual; de. dicated, for ever, as it is opened, for the first time, this day, to charity and to cense; and, while they bring down blessings on the institutors, blessings on the worshippers, and blessings on the poor objects of their charity, open the gates of that celestial mansion, where shall be no more misery to relieve, and where Philanthropy shall be completely gratified, in finding all moral and all natural evil cease, under the eternal reign of the supreme Lover of Men, Jesus Christ, our Saviour and Redeemer." Amen and Amen. ART. V.-A Sermon preached before the University of Cambridge, June 29, 1806; being Commencement Sunday. 2s. Cadell By EDWARD MALTBY, D.D. 4to. pp. 19. and Davies. 1806. work or employment. Secondly, that a distinct and proper season is assigned to each individual for his work. And, thirdly, he insists on the fatal error committed by those, who fail to improve the opportunities they enjoy of gaining the knowledge, and discharging the duties suited to their respective stations." In This discourse is worthy of the judicious author of "Illustrations of the Christian Religion;" it is rational and impressive. The text, John ix. 4. is not chosen as a motto merely, but is clearly explained, and ably enforced. the progress of the sermon, Dr. Maltby shews, "First, that to every individual is allotted the performance of his peculiar These points Dr. M. discusses with much ingenuity of illustration, and strength of argument. The following observations, on |