tion would soon be apparent. Whether the present is the time or not, may perhaps be a matter of debate, but to some such organization as this, sooner or later, we shall find it necessary to come. In any event, it is pretty evident that, from some cause or other, our neighbours of other denominations have a decided advantage over us in these matters.

SIR,

66

Cranbrook,

T.

Feb. 20, 1820. OUR Correspondent J. F. [XIV. 727] expresses his sentiments on the late trial of Mr. Carlile, and wishes to know the sentiments of Unitarians in general on the same subject. I, therefore, take the liberty to send mine, differing as they do from his, and probably from others. I feel convinced of the equity of the verdict the jury returned against him. Paine's Age of Reason, which he not only published but defended, is a scandalous blasphemous libel against the Scriptures, and against all who believe in, and propagate the doctrines of, the Bible. That I think is so clear as to need no proof. He designates the Bible, a book full of lies and blasphemy against God." If then the Bible contain the word of God, and be a good book, this language is blasphemous. He speaks of priests as stupid and ignorant, says their learning consists of a, b, ab, and hic, hæc, hoc. This is scandalously false, and a great crime. If men's characters be sacred, they ought not to be so treated. If to rob a man of his character be a greater crime than to rob him of his property, Carlile is a greater criminal than a common thief. But the question is, how ought he to have been treated? Though we believe him criminal, ought we not to act like Christians towards him; pity, forgive and endeavour to convert him? Certainly, and so ought we to do towards other criminals. Christianity forbids all revenge, and retaliation of wrong received. But is it, therefore, against a civil polity? Against magistrates? Against all punishment whatever? If it be not, and I feel persuaded it is not, the true medium must be found between revenge or retaliation, and a

total neglect of crime. The only thing that appears unjust in this case is, the partiality with which this offender is singled out for punishment, while so many guilty of worse offences against relígion, are not only left unpunished, but even applauded, and rewarded for their work. I do believe, that without much labour, expressions and sentiments might be collected from the writings of persons in Church and State, as well as those who lead the diversions of the public, that are equally offensive and injurious to religion and morals. Mr. Carlile's case has frequently been viewed as a case of conscience; and his persecution, as a religious persecution. The whole of his conduct, however, is such as to prove this notion erroneous. For a man to write or publish such a book, as the Age of Reason, with a view to promote the honour and worship of the Deity, is too strange to be admitted. It is frequently the complaint of Deists, that they are not included within the pale of toleration; that they are not at liberty_to propagate their religious tenets. This complaint is false, except their tenets be calumny, scorn and derision against religion, decency, good morals, and the public worship of God. Except they be a depreciating of every thing that is good in human nature, and a derision of every thing that is weak and wrong. For, do they believe in the existence of a God, the creator, preserver and governor of the world? They are at liberty to teach this. Do they believe him to be good, wise, great and immortal? They have the suffrage of all to teach this. Do they believe that all that can be known, or that it is desirable or useful to know of him, may be learned from his works? No one objects to their teaching and enforcing this. Do they hold that men should be just, benevolent, sober, chaste; and do they wish to plead the cause of morality in general? Why, who, in the name of goodness, denies them the right to do so? But do they wish to spit the foulest venom and slander against all men indiscriminately, bad and good, foolish and wise? Who would say that they are any longer to be considered men? Christianity shrinks not from inquiry. It will stand, though attacked by the combined powers of wit, raillery, worldly power,

and all other opposition whatever. But the question is, whether an author or publisher of a book that vilifies, degrades and abuses the best men that have ever lived, and at least the best book that was ever written, be not guilty of a crime? Whether we are to consider such an one as an inquirer after truth, or desirous to enlighten his species? Paine's book has been refuted, many of his statements proved palpably false; and, I may add, many of his statements too that affected the credit of the Bible essentially.

Has Mr. Carlile noticed these in his defence? Has he attempted to point out their weakness or insufficiency? No; he knew it was not his object to do so. But, for the policy of the thing, would it not be better to pass over such conduct with the silence of pity or contempt at such attempts; or, be content with defending and vindicating Christianity? I certainly think it would. But if any one chose to pour upon such offenders a different measure of correction, I could not refrain from saying they deserved it. I admire and would imitate the Son of God, when he prayed for his murderers; but if Tiberius had ordered Pontius Pilate and Caiaphas to be crucified, for crucifying him, I could not find a Christian principle that would deny the justness of the retaliation.

demand: and as we have no longer the Unitarian Academy, it appears to me desirable, that greater access should, if possible, be given to the abovementioned places of instruction.

If young men are admitted, on what we may call the foundation of these places, though much is supplied them gratuitously, still there are travelling, and other incidental expenses, which, though amounting to no great sum, are nevertheless heavy, and, perhaps, in some cases, almost insupportable to the parties.

The object of my proposed fund, would be to defray these expenses, in the cases of seriously disposed and diligent young men. It is to be raised by annual subscriptions, which, it is presumed, would not be very burthensome: as, from there being no additional expense incurred in tutors or buildings, the object being not to overcharge the present establishments with pupils, but simply to enable young men of promise to avail themselves of the advantages of present institutions, when vacancies might happen to occur; a small sum, comparatively speaking, would be sufficient for the end proposed.

We are not overstocked with labourers in the vineyard, and where young men of good character and habits have a strong bent for the Christian ministry, it seems highly desirable to encourage it. At the same time, it is necessary that those who appear in our pulpits should have sufficient learning to enable them to separate the fancies of men, under which Christianity has for centuries groaned, from the pure oracles of celestial truth. How far my suggestion will tend to effect this, or how far it may be liable to objections not at present perceived by me, I must leave to the consideration of your zealous and enlightened readers.

SIR,

ministry.

J. FULLAGAR.

Bloxam, January 25, 1820. HERE is in Vol. XIII. p. 632, of your valuable Miscellany, a paper to prove that the last clause of Rom. ix. 5, refers to our heavenly Father. This, I hope, will appear still more evident from the following observations :—

ART. I.-Sermons for the Use of Families. By Edmund Butcher. Vol. III. 8vo. pp. 478. 12s. Sherwood and Co. 1819.

Repository was instituted; the Second came under our Review in Vol. I. pp. 544-547. The remarks which were there made, perhaps somewhat censoriously, by way of objection, do not apply to this Third Volume, in which the preacher states his opinions explicitly and defends them with zeal, although with his characteristic modesty and candour. In the Preface he explains, under a sense of duty," the present state of his religious inquiries," and inserts with this view an extract from his Sermon preached before the Western Unitarian Society, in 1809, (quoted Mon. Repos. IV. 679-682,) describing his progress and final settlement in proper Unitarianism. One of the Sermons in the Volume also is of the same purport. This Christian faithfulness may not increase the author's popularity, but it must raise his character in the estimation of such as value integrity of mind and moral courage; and in the retrospect it will always afford satisfaction to his own

conscience.

The following are the Titles of the Sermons in the present Volume:I. Where is God? II. God and the World proposed to the Choice of Mankind. III. On the Chequered Nature of Human Life, and the Glory reserved for the Truly Sincere. IV. The Benefit of Afflictions. V. God, our Refuge, in all Cases. VI. On Hope. VII. Mercy and Truth conspicuous in all the Divine Proceedings. VIII. The Importance of a Due Regulation of the Thoughts. IX. On the Nature and Duty of Prayer. X. One Grand Condition of the Forgiveness of Sin. XI. Samson's Riddle. XII. Moral and Religious Freedom. XIII. Christianity a Deliverance from Sin and Death. XIV. The Resolution of Paul, and how it is to be imitated XV. A Birth-Day Sermon. XVI. Life, a Pilgrimage. XVII. Au

by us.

Unitarianism described. XXIII. The Great Object of Christ's Mission. XXIV. The Christian's Love to an Unseen Master. XXV. Sermon for a New Year. XXVI. The Conditions of Pardon to Sinners. XXVII. The Origin and Obligations of the Christian Name. XXVIII. The Vanity of Human Greatness, and the Uncertainty of all Human Expectations.

Notwithstanding the preacher's explicitness with regard to his opinions, on every fit occasion, the Sermons are not commonly doctrinal. As the titles would lead the reader to expect, they are distinguished by variety. There is a happy mixture of devout reflection, moral sentiment, spiritual experience, and Christian duty. On every topic, the author's ambition seems to be not so much to obtain the praise of a profound reasoner or a superior writer, as to occupy the station of usefulness. In the true sense of the word, he is an Evangelical preacher, for he always argues on Christian principles, and exhorts from Christian motives, and thus infuses into the Sermons no small portion of fervour. The style is simple and familiar; the sentences short, and sometimes striking. Scripture language is largely used and freely accommodated. Colloquial phrases and familiar images occur, which a very refined taste may disrelish; but we know not whether the composition will not on this account be more acceptable upon the whole to the majority of readers. And no one can fail to be pleased with the entire exemption of the Sermons from all parade and affectation: the preacher seldom appears in them in his own person, though whenever they direct attention to himself he is seen in the delightful character of a sincere and pious Christian, and a liberal, ingenuous, humble and good man.

Ser. L, on 2 Kings ii. 14, entitled,

from the text, "Where is God?" is an instance of a discourse at once

rational in its principles and popular in its form. The division is simple but ingenious. The preacher takes up the words in a large accommodated sense, and answers the question it may be put by sceptical, by vicious, and by pious characters."-P. 3.

as

The word characters, here and elsewhere used for persons, sounds to our ears rather quaint.

The question of the text is happily "The universe is full of the Almighty, retorted upon the sceptic, pp. 6, 7:

and with all the confidence of truth we may retort the inquiry, and, instead of asking, Where is God? we may boldly ask, Where is he NOT?"

The Sermon (VI.) on Hope is a favourable specimen of Mr. Butcher's style of preaching. The introductory paragraph is appropriate and excellent:

"It is a well-founded remark, that all the capacities and affections of our nature are originally good. Our miseries are produced, in a great measure, by the excess and abuse of our virtues. The existence of hope, and its continuance in the most unfavourable circumstances, is a striking proof of the wise and gracious provision which our Creator has made for our felicity. It is the hope of future good which sustains us under the pressure of present evil. It is the most immortal part of our present existence, for scarcely any weight of calamity can utterly crush it. There is a vitality in hope which overcomes a thousand obstacles, and, amidst the dissolution of all our prospects, preserves imperishable the seeds of future renovation. No human being is excluded from the benefits and advantages of this common property of man. Difference of rank makes no difference here, for the meanest rustic looks to what he aims at, with as much ardour, and, in all probability, enjoys the object of his hope, when he reaches it, with less disappointment, than the mightiest monarch his sceptre and his throne."-Pp. 82, 83.

It is well stated in the following passage that the object of hope must be innocent:

"The hope of enjoying unlawful pleasures, such as must be the result of intemperance or injustice, of pride, ambition, deceit, or any vicious disposition, is as real a pollution of the soul, as the actual participation in pleasures and advantages thus acquired. The thought of

wickedness is sin, and if, in contemplating the consequences of any impure and unholy desire, we find pleasure, virtue is contaminated at its source, and there can be little doubt, that as soon as opportunity offers, we shall act the part which we have contemplated with pleasure. The more we encourage such hopes, the greater is our moral degradation, and the greater must be our future unhappiness, because we are thus confirming those sinful habits, and adding fresh vigour to those depraved affections, the gratification of which must render us miserable."-P. 85.

that "to enable us to rejoice in hope, There is wisdom in the observation,

we should have some just reason to expect that what we hope for is really within our reach," which is thus amplified:

"If this be not the case, we are deceiving ourselves, and, what we call hope, ought to be denominated presumption. If a poor ignorant peasant, for example, should amuse himself with the expectation of mounting a throne, how ridiculous would this appear to every sober observer! Here the absurdity appears in a moment, and yet it is a fact that many, even sensible persons upon the whole, are to be met with, who indulge themselves in hopes not much less wild and romantic. The power of self-deception is in no case greater, than in the extravagant hopes which it often permits us to entertain, and, perhaps, to cherish for a long time. Hope was intended by our kind Creator, to support and cheer us in every situation of life, but it was never designed to draw us out of our usual sphere of action, and give, as it were, the sanction of heaven to whatever project a bold and unbridled imagination may suggest. It is the very foundation of rational hope, that, from fair, general experience, there is some probability that its object may be attained. It is not, indeed, necessary that the highest degree of probability should exist in order to justify our hopes. may be evident, that considerable difficulties lie in our way, but this may only animate us in our endeavours to overcome them, and, therefore, such a hope may eventually prove as successful, as one which, at the outset, appeared to have fewer discouragements."-Pp. 86, 87.

It

With a thorough knowledge of human nature, the preacher describes "substitute hope for (p. 88) such as exertion," " and with a warm feeling of piety he maintains, at the conclusion of the discourse, that this affection of mind, to be a blessing, must have God for its centre. He says,