and when the people are not satisfied with them, they cease to maintain them in their functions. But if the means of the Government to do good are limited, the means of doing ill are limited also. Dependence here in the affairs of Government is precisely in the inverse ratio of what takes place in Europe. The people here do not depend upon those that govern them; but the latter, as such, depend constantly upon the good-will of the people. "We know very well that, of the quantity of foreigners who every year come to our country to fix their abode, none of them come from taste, or from any regard to a country to which they are totally strangers, and of which the Germans do not understand even the language. We know that they come here not for our advantage, but for their own; not to labour for our prosperity, but to ameliorate their own condition. Thus we expect to see very few individuals of Europe who enjoy in their own country ease, happiness, or even any gratification, come and settle in America. Those who are happy and contented remain at home, and it requires a principle of motion not less powerful than want to remove a man from his native country, and the place where the tombs of his ancestors are placed. Of the small number of emigrants of fortune who endeavoured to settle in our country, a considerable portion were dissatisfied with our singular customs, and after a certain residence returned home. There are certainly some exceptions; and in the most opulent and distinguished class of our fellow-citizens, we have the good fortune to count some individuals who would have acquired fortune and distinctions even had they not passed into a new country, and another portion of the world. We should feel great satisfaction in seeing yourself among this number, and that it would accord with your dispositions and sentiments. "I have the honour to be, Sir, &c. "JOHN QUINCY ADAMS." SHOULD not again have trespassed on the attention of your readers, had I not perceived that your Correspondent, Mr. Edward Taylor, (p. 22,) has rather mistaken the objects of my letter (XIV. 672). My proposition was not the formation of a distinct, new Society, as Mr. T. has supposed, but rather the consolidation of our old institutions under one general head. I began by remarking that "a number of unconnected institutions are certainly objectionable, but I perceive no reason why one General Association, properly subdivided, should not be able to take cognizance of whatever affects the whole body of Unitarians." Now the list of unconnected Societies mentioned by Mr. T. has rather confirmed me in the opinion, however much good they may be capable of doing in their various ways, that something is wanted to connect them together. "All these Societies and Associations have arisen," says Mr. T., "because the want of them became manifest." As the spread of Unitarianism goes on, new wants may and will arise, and consequently provision must be made to meet them. We already find many people thinking (and I am inclined to their opinion) that a Central Committee would greatly facilitate the spread and operations of our Fellowship Funds, which would then probably be more efficaciously employed. Now this supposes some new establishment. Again, many of our Fellowship Fund Committees have expressed a desire to assist their brethren in foreign parts, and in particular the case of William Roberts, of Madras, has excited their attention. As scattered and disjointed bodies, it is clear that nothing can be done to advantage in this way, and consequently I understand it is in contemplation in London to form a Committee to act in the foreign department. Here, then, is another establishment. I am perfectly open to conviction, and care little about the mode so as the end is accomplished, and this end' I conceive to be the concentration of our strength in such a way as shall simplify and make it the most effective. I would therefore consolidate all our institutions in a form to render them equal to all purposes that might be required. If it be said that one Committee cannot be expected to do every thing, make it more numerous, and subdivide it, as occasion may demand. Societies and Associations in the country, under whatever names they please to call themselves, might be considered as branches from the Parent Association: the whole would be perfectly intelligible, and I conceive a greater union of purpose and execu 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, YOUR Cranbrook, T. Feb. 20, 1820. YOUR 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 inust 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 religion, 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. 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, Do 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, fying themselves for the Christian TH ministry. There are a few places, whence exhibitions or grants for the above purpose are derived; but I have reason to think these are too few for the 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: Rom. ix. 4, 5: "Who are Israelites, GLEANINGS; OR, SELECTIONS AND to whom pertaineth the adoption, and the glory, and the covenants, and the giving of the law, and the service of God, and the promises; whose are the fathers, and of whom as concerning the flesh Christ came, who is over all, God blessed for ever. Amen." Eph. ii. 11, 12: "Wherefore remember, that ye being in time past Gentiles in the flesh, who are called uncircumcision by that which is called the circumcision in the flesh made by hands: that at that time ye were without Christ, being aliens from the common wealth of Israel, and strangers from the covenants of promise, having no hope, and without God in the world." Here are two catalogues of religious privileges; the first was enjoyed by the Jews-but the second the idolatrous Gentiles were destitute of Please to compare them together, and observe how very similar they are; and recollect that they were both written by one person, the Apostle Paul, who was himself a Jew, and the Apostle of the Gentiles; that the Epistle to the Romans was written some years before that to the Ephesians; that it is, therefore, from this circumstance, as well as from their great similarity, certain that the same general ideas occupied the mind of the apostle when he wrote the last of these two catalogues, as when he penned the first; yes, it is very probable that he directly recollected the first of these catalogues when he wrote the second. Well, Sir, now then take notice that the last clause in the second catalogue is, "And without God in the world." Surely then the last clause in the first catalogue refers to the same person, i. e. to our heavenly Father, and to him alone. And this is the more evident from the name of the Supreme Being not being mentioned distinctly or separately in the first catalogue before, but only once in a secondary way, i. e. as necessarily connected with and forming a part of another head of this catalogue of privileges. I add no more, the thing speaks for itself. JOSEPH JEVANS. REFLECTIONS MADE IN A COURSE No. CCCLXII. Miracles "annexed to the Succession of our Christian Kings." A learned and grave divine arguing that the gift of healing was not an absolute but an occasional power in in the apostles has this pleasant digres sion: And, by the way, perhaps this is the best account that can be given of the relique and remainder of the primitive miraculous Gift of Healing, for some hundreds of years past, visible in this our nation, and annexed to the succession of our Chris tian kings: I mean the cure of that Bishop Bull's Sermons, (8vo. 1713,) No. CCCLXIII. We may be said to stand at the confluence of the greatest number of streams of knowledge, flowing from the most distant sources, that ever met at one point. Mackintosh's Disc. on Law, p. 25. REVIEW. "Still pleased to praise, yet not afraid to blame."-POPE. ART. I.-Sermons for the Use of Families. By Edmund Butcher. Vol. III. 8vo. pp. 478. 128. Sherwood and Co. 1819. THE HE First Volume of these Sermons appeared before the Monthly 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 113. tumnal Thoughts and Reflections. XVIII. On the Duties of Husbands and Wives. XIX. On the Duties of Parents and Children. XX. On the Duties of Servants and Masters. XXI. David's Charge to Solomon. XXII. Unitarianisin 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 Chris tian, and a liberal, ingenuous, humble and good man. Ser. I., on 2 Kings ii. 14, entitled, |