has been, though happily those times are passed, in which the confessor of the Christian doctrine has sealed his testimony with his blood. And these are circumstances in which the most exalted virtues of the heart have been brought iuto exercise. To suffer martyrdom voluntarily and cheerfully, in a good canse and upon good principles, is the highest perfection of the human character. We venerate the hero who sacrifices his life in the field of honour, and the patriot who offers himself as a victim upon the altar of liberty and his country's rights;— to die in such a cause is sweet and glorious. What then is it to suffer and die in the cause of truth, of virtue, and mankind! What a constellation of virtues is here displayed !-zeal and courage in the defence of truth; resignation to the will of God; love to the human race; patience and fortitude under suffering; ineekness, forbearance, and forgiveness of enemies; contempt of death in an honourable cause; and a glorious triumph over pain and ignominy and martyrdom, in the assured hope of sharing in the victory and in the throue of that glorious Leader, with whom and for whom they are now content to suffer."-P. 39.

We are particularly pleased with the following statement of the good ends to be answered by religious differences:

"This harmony of spirit among those

who differ in belief and in forms of worship, is a state of things which, however desirable in itself, the infirmity of human nature will seldom admit, and which the knowledge of mankind will not allow us to expect. Not penetrating each other's motives, not comprehending each other's views and prejudices, we do not make sufficient allowance for each other's errors; and are ready to wonder that what appears so clear to ourselves should not appear with equal strength of evidence to others. And it is well if we do not impute their conduct to improper motives and an unworthy bias. Be it so. In this imperfect world we are ourselves imperfect, and we live among imperfect beings, But even this defect of charity is not without its use. Christians of different sects and parties do not in general think well of each other. Trinitarians and Unitarians, Calvinists and Arminians, Churchmen and Dissenters, are apt to regard each other with dislike, and to speak of each other with contempt. But this mutual jealousy among different sects constitutes one of the most powerful motives to moral vigilance and to the practice of personal and social virtue. Regard to the

credit of the sect will not only lead men to be more than ordinarily kind to their fellow-sectaries, but will stimulate them to vigilance over themselves and others, that they may not by irregular and disreputable conduct entail disgrace upon the party which they espouse. Different sects frequently vie with each other in zeal for laudable and useful undertakings, in order to shew that their peculiar principles are at least equal with those of their neighbours in prompting to good works. This sectarian emulation is not indeed the best and purest principle of action; but it is powerful and useful; it is a good substitute where better principles are wanting, and comes in aid of better motives where such motives exist. Human virtue in its best state is very imperfect; and it requires every stimulus to keep it in vigorous action, and to repel indolence and sloth. And experience proves that virtue and religion prosper least when there is a dead calm in the intellectual and moral world, where there is no discussion of argument, where there is no collision of interest, where there is no vigilant sectary to spy out, and to publish, and to exaggerate the errors and failings of the dominant party; and where the triumphant seet domineers over the minds and consciences of the people with proud and unresisted sway."-Pp. 41-43.

ART. V.-A Familiar Dialogue be tween a Calvinist, a Socinian, and an Infidel; intended as an Answer to Mr. Wright's Pamphlet, called "The Trinitarian and Unitarian," &c. designed chiefly to guard the Minds of Young Persons against the pernicious Influence of Socinian Principles. By B. Kent. 12mo. pp. 32. Trowbridge, Clark.

ART. VI.-Truth and Facts Stated, and Misrepresentation Detected; a Review of Mr. B. Kent's “Familiar Dialogue between a Calvinist, a Socinian, and an Infidel." By R. Wright. 12mo. pp. 36. Liverpool, printed by F. B. Wright: sold by Eaton, and Fox and Co., Lon

don.

MR.

1823.

R. WRIGHT is not allowed to remain inactive. He has been challenged to theological combat by Mr. B. Kent, a Dissenting Minister, at Trowbridge, and has readily taken up the glove. As far as argument and good temper can prevail, Mr. Wright is decidedly successful, but

these, we fear, are not the means by which Mr. Kent and his partizans will allow a controversy to be decided.

Mr. Kent is a polemic of that school which holds that every thing is fair that is done against an adversary. He scruples no language, however gross, and makes statements without any seeming care concerning their truth. What must be thought of a Christian minister who says, "it is my firm opinion, that if it" (the "Socinian scheme") "were generally to prevail in this town, in a few months' time half our tradesmen would become bankrupts; such loose principles naturally lead to loose conduct, and loose conduct will always under. mine a man's character and credit in society" (p. 16); and who can allow himself further to say, "A Socinian meeting is a house of call, where the God of this World directs his votaries to step in and stay a while, till they can obtain license to mix with the horrid crew of scoffers and libertines, who live as Atheists in the world" (pp. 29, 30)! This outrageous man vows enmity (p. 30) against Unitarians; but we think that there are few persons above the condition of barbarians who would set any value upon the friendship of such a fire-brand.

There is still something ludicrous in Mr. Kent's wrath. Passion vents itself in metaphors, and this enraged gentleman thus describes the Improved Version: "It came into the world at first with a horrid black skin and with cloven feet, and with a viper's sting under its tongue; and after all their attempts to hide its deformity under the finest and most costly drapery that art and labour could furnish, all the world have agreed to pronounce it an ugly monster, and are afraid to go near it" (p. 17). The meaning of this insane rant is simply that there is one Version of the Scriptures, with Notes, compiled from the labours of the learned of all parties, into which Mr. B. Kent is afraid to look.

Mr. Wright tells his townsman very frankly that the "Infidel" in his "Dialogue" is of his own creation, and that he is answerable for all that he puts into his mouth. Let us ask Mr. Kent, then, where he got the story, which he makes his Infidel utter, of the Unitarian minister who said in the pulpit "that some of

Paul's Epistles ought not to have been in the New Testament"? (P. 10.) No wonder, that he prompts his "Infidel" to calumny, since he says, in propriâ personâ, that a question relating to the body and spirit of man being put, a few months ago, "to a Socinian minister by another minister of the orthodox persuasion," the answer was, 'O, as to that, Sir, there is nothing immaterial in me; when I die (said the Rev. Divine) there will be an end of me."" (P. 21, note.) The relator of the story puts three notes of admiration at the conclusion. Well he might. The tale is admirable; but we suspect it is of his own invention, and are sure that it is a gross falsehood. If it be not, let Mr. Kent produce his proofs, and we engage to publish them to the world.

We had marked some other passages of this choice "Dialogue" for animadversion, and particularly its pretended quotations from Socinus and others, which are taken at secondhand and in the most bungling manner both with respect to names and things, but we are disgusted with the writer, and turn to his answerer, who does not answer a fool according to his folly," but with the meekness of wisdom exposes the evils of bigotry and pleads the cause of evangelical truth and charity.

The following passage from "Truth and Facts," will shew the Dialogue writer to the reader in another character, that of a biblical critic :

"After all Mr. K.'s outcry against those who deviate from the common version of the Scriptures, and his censure of new translations, he too can deviate, he too would have a new translation of, at least, some texts. (See p. 19.) The text, The Lord our God is one Lord, he would have read, The Lord our GODS is one Jehovah: and speaks with approbation of a Calvinist minister's having so read it in public. Mr. K. then has no objection to altering the translation of the

E. g. Mr. B. Kent quotes, without understanding, a passage from Socinus's author, not named, from whom this "Second Epistle to Balcerimicius:" the learned theologian borrows, evidently meant the second epistle to Balcerovicius. [Socini Op. 1. 424.] It is dangerous to quote works never read, and especially if they be written in an unknown tongue.

1823. May 13, at Norfolk, in Virginia, SARAH, wife of Mr. Charles BOWRING; and, on the 21st June, Mr. CHARLES BOWRING.

July 28th, when on a visit to his son, at Reading, the Rev. JAMES HINTON, of Oxford, A. M., after a few hours' illness. He had been long the pastor of the Baptist Congregation at Oxford, which by his respectable talents, amiable manners, and high character, he had raised to a very flourishing condition. For many years he had conducted with reputation and success a Boarding School, at which numbers of the leading persons in his own denomination had received their education. Mr. Hinton was in the management of the Baptist Missionary Society, and was much and deservedly looked up to by his brethren.

August 3rd, at Northallerton, in his 68th year, after a long and severe illness, which he bore with truly pious resignation and Christian fortitude, Mr. THOMAS MITCHELL, late of Newcastle-upon-Tyne, deeply lamented by a numerous family and an extensive circle of friends. He was a most excellent husband, a kind and indulgent father, and a most cheer. ful and valuable member of society.

August 19, at Shefford, Bedfordshire, in his 57th year, ROBERT BLOOMFIELD, author of the "Farmer's Boy," &c. &c. His constitution, naturally weak, had of late years become alarmingly impaired; every fresh attack left him still weaker; the last, it was feared, had he survived it, would have fixed him in a state of mental aberration, to which himself and dearest friends must have preferred his death.

Aug. 23, at his apartments, Trinity Square, Tower Hill, aged 75, the Rev. THOMAS DAVIES, once a popular minister amongst the Calvinistic Methodists. He was a native of Wales, and possessed much of the characteristic zeal of his countrymen. His preaching was attractive to the common people from his vehemence and oddity, which was not without humour. He occupied for some years the old meeting-house, or as he was uccustomed to call it, the old barn, in Bartholomew Close; whence he removed to Queen Street Chapel, Cheapside. His popularity was, we believe, never profitable, and we fear he experienced towards the close of life the un

steadiness of popular attachment, when it depends upon the mere manner of a preacher and not upon any distinct theological principle.

Sept. 2, the Rev. THOMAS WINSTANLEY, D. D., Principal of St. Alban's Hall, Camden Professor of Ancient History, and Laudean Professor of Arabic in the University of Oxford, and Prebendary of St. Paul's, London.

Sept. 2, at Aston, Warwickshire, in the 80th year of his age, to the great regret of his friends and his parishioners, the Rev. BENJAMIN SPENCER, LL. D., 52 years Vicar of the above parish; also Rector of Hatton, Lincolushire, and more than 40 years an active Magistrate for the counties of Warwick and Stafford.

Sept. 6, after a short illness, aged 70, HANNAH, the wife of John THOMSON, Esq., of Kendal, and mother of the late Dr. Thomson, of Leeds. Hers was a character in which was found a rare assemblage of the best qualities of our nature. The dignified and graceful ease of her manners, whilst it obtained general respect, peculiarly fitted her for receiv ing and communicating pleasure in the cheerful intercourse of society-but it was in the select circle of her family and friends, that the true worth of her character was seen and felt-here it was that the wisdom of religion rendered her peculiarly instructive, and the benignity of its spirit truly engaging. In what manner she discharged the duties of a wife and mother, the strongest testimony is the grief of her surviving family occa sioned by this bereaving providence ;-amongst them will be long remembered the sincerity and tenderness of her affection, and the zeal and assiduity with which she laboured to promote their happiness. In her religious character she was particularly eminent. Her piety was cheerful, and yet deeply rooted, and her attendance upon public worship most exemplary. Religion she had considered with care; and holding to the great lead ing truths of the gospel, she cultivated that genuine charity which respects piety wherever it is found. It is a satisfaction to add, that as she endured affliction with a patience and fortitude which did honour to Christianity, so the glorious promises of this religion, the influence of which she had felt through life, were her comfort and support iu death.