Images de page
PDF
ePub

these subjects are not peculiar to himself, though his statement of them is, we think, uncommonly simple, clear, and satisfactory. We doubt not that views much resembling those he gives, are destined to become the prevalent faith of the church, and we trust that this discourse will have its share of influence in producing this result.

24. An Apology for the Bible, in a Series of Let

ters, addressed to Thomas Paine, Author of a Book entitled The Age of Reason, Part the Second, being an Investigation of True and Fabulous Theology.' By R. Watson, D. D. F.R. S. Lord Bishop of Landaff, and Regius Professor of Divinity in the University of Cambridge. Cambridge. Hilliard & Brown. 128. 18mo. pp. 174.

THE character of this work is so well established, that any remarks of ours upon it are unnecessary. It is universally acknowledged as one of the best antidotes for the infidel writings of Paine, of which we are possessed. Those writings have of late been printed in large and cheap editions, and industriously circulated throughout the country. Upon the well informed they can make no impression whatever. But with the ignorant and those who have not been accustomed to reflection, or who have heard little or nothing of the Christian or Jewish evidences, the case, we fear, is very differ ent. To such persons, some work like this before us, is highly important, and the publishers, in presenting it in a form and at a price which make it accessible to the most limited means, and enable the charitably disposed to distribute it as a tract, are entitled to the thanks of the christian community.

[blocks in formation]

We

ed improvements and additions till it attained its present size. We have carefully compared the English copy with the one now before us, which bears evident marks of the American editor's labors, and is decidedly an improvement upon its transatlantic prototype. state these things to show that the work, in its present form, has been the result of unwearied care, and we believe it may be depended upon as an accurate representation of the scripture story. The language is simple, the narration plain, perspicuous, and engaging; the moral lessons it occasionally inculcates, admirable, and, delivered as they are, in connexion with striking incidents, well adapted to seize the attention and make lasting impressions upon the minds of the young. On the whole, we know not a work on the subject, which we should more unhesitatingly recommend. We think it will be found an invaluable aid in the religious instruction of families and schools; especially as no Christians of any sect, we suppose, can find in it anything objectionable on the score of doctrine, except indeed it be those who deem all religious works worthless, which recognise none but the undisputed principles of Christianity, the work before us avoiding doctrinal statements and discussions, as not at all coming within the compass of its design. Another thing much in favor of this book is its extreme cheapness, which, in books for the young especially, is a circumstance by no means undeserving attention.

26. The Christian Teacher's Manual; designed for Families and Sunday Schools. Vol. 1. No. 1. Boston. Bowles & Dearborn. 1828. 18mo. pp. 72.

THE first number of this little work, which is designed to be issued monthly, is just published.

furnish parents and Sunday School teachThe object of the publication is, to ers with such materials and views to aid them in their religious instructions, as they may not be able so easily to obtain in any other way; to bring into a small compass what may be advantageously employed in introducing to the minds of children a knowledge of God and his government, and in presenting and enabling them to acquire correct views in regard to religious and moral opinions and conduct. The talents which have

heretofore been evinced by the editor of this work, and the aid which we understand is promised by many who feel a deep interest in the design, and who will be able contributors to its pages, lead us to believe that it will be highly useful in promoting its objects. A work of this kind has long been wanted.

The first number contains, besides the preface, a brief account of the Origin of Sunday Schools, a view of What should be taught in Sunday Schools, and, What are the requisites in a Sunday School Teacher. With the hope of aiding those who are about forming Sunday Schools, an account is given of the management of the Franklin School, one of the most successful establishments of the kind in Boston. With this is connected one of the general lessons, as given by the Superintendent, in which we find a short and interesting lesson in Natural Theology, adapted to the minds of quite young children, accompanied by a neat litho graphic print by way of illustration. Remarks on the subject of Figurative Representations of God, from Lady Fenn's treatise on the First Principles of Religion; Conversation of Jesus with the Jews on the Observances of Fasting and Prayer; James and his Sister, and the Best Way to be Happy, two very interesting little stories narrated with much natural truth and full of useful instruction, make up the rest of the prose part of this number; to which is added a Hymn of Montgomery's, What is Prayer; Hymn for a Child, and Hymn to Spring.

The general subjects to be embraced in the work, we are told in the preface, will be the following:

Methods of addressing the minds of children. "Hints to teachers.

Explanations of Scripture, with geographical

and historical illustrations.

6 Religious instruction from natural objects, and histories taken from real life.

"Stories and hymns adapted to children.
'Accounts of Sunday schools.

We observe that parents and teachers are requested to propose subjects to be discussed in the pages of the Manual, and in this way we hope that many difficulties of inexperienced teachers will be removed, and the danger of doing harm, by the powerful engine of Sunday schools, di

minished.

27. A Discourse, delivered in Charleston, (S. C.) on the 21st of Nov. 1827, before the Reformed Society of Israelites, for Promoting the True

Principles of Judaism according to its Purity and Spirit, on their Third Anniversary. By Isaac N. Cardozo, a Member. Charleston. James S. Burgess. 1827. 8vo. pp. 18.

WE have before had occasion to speak of the Reformed Society of Israelites,' as one among the innumerable evidences around us of the progress of general improvement. To refresh our readers' recollections, we quote a few lines from our author, who speaks of his association as

A society that was instituted mainly for effecting the observance of order and decorum in Hebrew worship; for adapting it to the feelings and propensities of the enlightened Israelite of the present day; and for endeavouring to bring about by argument and petition, what neither necessity nor persuasion could before accomplish.' pp. 4, 5.

We

We are pleased to see that its members are persevering and untiring in their laudable efforts, and have read their anniversary discourses with a feeling of much respect for their authors. would gladly quote from the remarks before us on the common obstacles to all reforms in religion, which are for the most part judicious and striking. It seems that these reformers have met with the common fate of all who dare to assail timehallowed abuses, and we could almost believe that the following were sentences of a Unitarian Christian.

"The members of this society have been accused of striking at some of the fundamental truths of their religion. We are willing to ascribe such imputations to a misunderstanding of our creed. Many have adopted false and erroneous impressions against us without inquiry or reflection. Prepossessions have been so hasty, and prejudice so implacable, that no effort of reason or of justice

has been allowed to bear sway for a moment.

But, regardless of the hostility we meet with, we shall always look with a single eye to the prosperity of our faith, and always consider the reforms we have undertaken as the surest means to

advance and perpetuate its blessings.' pp. 14, 15.

There is much more in the same excellent spirit.

28. Moral Lessons in Verse, compiled by the Editor of the Juvenile Miscellany.' Cambridge. Hilliard & Brown. 1828. 18mo. pp. 66.

TEACHERS of Sunday Schools, and others engaged in the instruction of children, will find in this little volume a valuable aid in giving to the young mind religious impressions and associations, with nothing to injure, but on the contrary with much to aid in the formation of a correct taste, the pieces being selected with a scrupulous regard to propriety of sentiinent and language.

INTELLIGENCE.

So

Unitarianism at Geneva.—The Christian Spectator, in its second number for this year, affords its aid in giving publicity to the fact that at Geneva, the metropolis of the Reformation, a better the ology has supplanted that of Calvin. far we are gratified. That fact is important, and useful to be known in quarters to which the Spectator has access. With respect to some occurrences connected with it, of which the paper in question professes to give an account, a person of small perspicacity will perceive that they will have one or another aspect, according as they are related in one or another way. For a way of relating them, differing from that of the Spectator, as well as for various facts and considerations belonging to the case, but omitted in that work, we refer any who are curious on the subject to p. 37 of our fourth volume, and to Vol. III. p. 214 of the Christian Disciple, New Series.

There are some matters, however, in the Spectator's account, which deserve a brief notice.

One question and answer in the new catechism,' says the writer, 'we will quote.' "What results from what we have said of the person of Jesus Christ?" Answer;-"That we ought to be penetrated with respect for him."

The new catechism of Geneva, which by the way is, according to our recollection of the date, forty, according to this writer's, fifty years old, is a very common book in this country. Whoever will be at the pains of turning to it, may see that the actual answer here referred to is; His character ought to inspire us with respect, submission, confidence, and love.' The writer in the Spectator is not chargeable with the falsehood. It was first vented in a pamphlet of a M. Grénus of Geneva, acknowledged by his cochampions to be a person without principle. From him, if our memoranda are correct, it was copied, first, into the Evangelical Magazine, and then into the fifteenth volume of the Panoplist. Thence perhaps, and perhaps through some other channel, it found its way into the Spectator's col

umns.

In 1818,' it is further said, 'M. Chenevière was called to be professor of theology; than whom there was no man in the

ranks of the Socinian pastors who less adorned his profession with a conversation apparently holy.'

We shall not attend to any quibble founded on the comparison of the gentleman named, with other Socinian pastors.' The meaning, as it will be taken, and was meant to be taken, is, that he does not adorn his profession with a conversation apparently holy.' M. Chenevière is a stranger to the American public. He dwells some four thousand miles distant from those to whom he is thus represented. He is without protection against such an assault, if any one chooses to make it. The author of this charge, perhaps, did not suppose that it would fall into the hands of any who would know its character. We do not say that a foreigner is to be thus shielded from animadversion upon his public acts. These he has placed before the world; and they must speak, as they are intended to speak, for themselves. But by a holy conversation,' we suppose was meant,we know will be understood to be meant, -a religious private life; and in the name of all that is manly and merciful, we pray that such attacks upon the defenceless, so safe to make from their vagueness, and so injurious, if credited, may be forborne. In this case, we can only say, as we do upon a responsible authority, that M. Chenevière enjoys the most respectful and affectionate estimation in the place of his residence, as a citizen, professor, and pastor; and that very numerous excellent Christians would regard such a representation of him, as the sentence which we have quoted will convey, as a representation utterly unjust.

The city,' to quote the Spectator again, 'became the scene of a public riot to disturb their private meetings, in which "Down with Jesus Christ,"-" Down with the Moravians," was the watchword.'

Whatever riotous conduct any of the populace may have been guilty of, in a time of high excitement, and under a mistaken sense of provocation, we have no doubt the magistrates, pastors, and all people of standing at Geneva, would have been prompt and unanimous to discountenance and condemn. A statement like that given above, made by Dr J. Pye Smith, led Mr Bakewell, the traveller,

to institute an inquiry. The following representation makes the public riot,' of which the city became the scene,' appear in other dimensions.

With respect to the mob and outcry at Geneva, mentioned by Dr Smith, never having heard of it when I was there, I wrote to a friend to know how far the account of Dr S. was correct. He informs me, that when Messrs Guers and Empaytaz first formed a congregation, chiefly of young men and women, they assembled in the evening in an obscure part of the town. The novelty of the thing drew together at first a number of persons, principally children, who brought lanterns, and cried, Down with the Momiers," but the magistrates afterwards sent gens-d'armes to preserve the peace and to protect the new sect. With respect to the cry of "Down with Jesus Christ," from the strictest inquiries it does not appear that it was ever uttered. My friend says, "Ce cri n'est en notre pays dans la bouche et le cœur de personne."

[ocr errors]

We are not sure that it was a design, but we are persuaded that it will be an effect of the piece in the Spectator, to create the impression that Unitarians are chargeable with the persecutions in the Canton de Vaud, to which that paper refers, and of which some further account may be found in the Edinburgh Review, xlii. 390. 'The fact is,' to repeat what we have before had occasion to state, that on the point of the trinity, at least, the church and the government of the Pays de Vaud are decidedly and bigotedly Orthodox, and have been heretofore not a little busy in exciting odium on this account against Geneva. "We may number," Professor Chenevière says, "among the antagonists of the Genevan clergy, the pastors of Lausanne, who broke off all connexion with them. At their head was Dean Curtat, who took every opportunity of speaking and writ ing against the Genevans, with all his wonted violence. He laughed at the attacks on his neighbours, which he beheld from the height of his Orthodoxy as from an impregnable fort; he was ill able to conceal his joy, when he saw them insulted, nor did he show much repugnance to insulting them himself. This man, otherwise intelligent, well informed, and full of zeal, is violently prejudiced against Geneva; he would speak of that city in the spirit of the words for merly used, 'Can any good thing come out

of Nazareth?" Dr Smith himself has occasion to speak of this dean and his associates as holding the Deity of Christ,' and to furnish his caveat, that truth is despoiled of its excellency, if it be held in unrighteousness, if it be degraded to be the badge of a party, if it be maintained in the spirit of rivalship and hostility.' He adds truly, that the Council of State of Geneva appears in a very honorable contrast with that of Lausanne.' case, no doubt, is bad enough in the Canton de Vaud. But it is for the two Trinitarian parties to settle the dispute between them. No one else has any concern with it.

The

Unitarianism in Philadelphia.-For the following history of the Unitarian church in Philadelphia, we are indebted to a correspondent of that city. We should be happy to receive similar accounts from other places. They make permanent records of interesting matters, which, if left to themselves, will fast fade from recollection, and may hereafter be found of great importance to the religious and ecclesiastical history of our country.

[ocr errors]

Dr Priestley arrived in this country in 1794. In the winter of 1795-96 he delivered a course of lectures in Philadelphia on the Evidences of the Christian Revelation. His audiences were large and respectable, and among his regular hearers were many members of Congress, then sitting in this city. These circumstances drew together a small number of persons, professed Unitarians, and mostly emigrants from Great Britain; "wandering sheep," to use the words of one of them, "without fold or shepherd.” This little company held meetings with a view to establish a Unitarian church in Philadelphia. Dr Priestley was present at some of them, and showed an interest in the object for which they were called. It was at first proposed to procure a suitable minister. The prospect of his gathering a congregation was considered a fair one. An invitation was given to Mr Toulmin, late Judge Toulmin of the Mississippi Territory, then recently arrived in this country, and son of Dr Joshua Toulmin, of Taunton, in England. The invitation was declined. The purpose of obtaining a minister was then relinquished, and upon the recommendation of Dr Priestley, it was determined that a convenient room should be provided, and that the persons interested should form themselves into an association for the purpose of worshipping

God according to the dictates of their consciences. It was agreed that printed sermons and prayers should be used, and that the office of reader should be filled by each member in rotation. Accordingly, on the 12th of June, 1796, fourteen persons assembled in a room of the University of Pennsylvania, for the first time, for the purposes of social worship upon liberal views. This number was shortly after increased to twentyone. Thus was a Unitarian society commenced in Philadelphia. It is with great pride and pleasure that we find grounds for connecting the name of Priestley with one of the earliest efforts made in this country in behalf of Unitarian Christianity. We dare not now indulge ourselves in speaking of this venerated man in the language which our feelings dictate. It would lead us far away from our present purpose. Apart from his vast acquirements and the excellent uses to which he put them, he is associated in our minds with a fearless love of truth, a genuine piety, a most winning artlessness, and a moral enthusiasm, which, like that of Howard, and all the great benefactors of our race, was visible only in the activity to which it prompted, and the abundant good which it accomplished. To the feeling thus expressed towards this true martyr, but few bosoms will respond. But the time is coming, we trust, when the name that has been, and is still loaded with obloquy, shall be high and bright on the list of those who have illustrated the independent and disinterested spirit of Christianity. In the meanwhile we would pay our feeble tribute to the memory of Dr Priestley. And if by connecting ourselves with him we incur any shame, we will bear it cheerfully for his sake, and for the sake of the truth which he loved.

The Unitarian society of which some account has now been given, continued to meet every Lord's day until the year 1800. In the early part of 1797 Dr Priestley, on a visit to the city from Northumberland, where he had fixed his residence, delivered an address to this humble flock and enrolled himself among its members, In August, 1800, its meetings were discontinued, some of the association having died, and others being scattered. In 1807 they were resumed, and William Christie, the author of a valuable work on the Divine Unity, was invited to conduct the stated religious services. This invitation was accepted, and the Universalists' Church, in Lombard Street, where Dr

Priestley had delivered his lectures eleven years before, was obtained for the use of the society. After a few months, this place was given up, and a private room was procured, from which, however, the society was soon compelled to withdraw, their doctrines having excited alarm. Thus rudely driven forth, this small band found refuge in a room in Church Alley, where they remained without molestation, until a place of worship was erected in 1813. The connexion between Mr Christie and the society lasting only a few months, the services were conducted by Ralph Eddowes, James Taylor, and John Vaughan. It was proposed to have evening lectures, and to render them applicable to the circumstances of the society and to the relation in which it stood to the rest of the community; and the first two gentlemen consented to prepare original discourses. This created a new interest and the attendance became regular and was gradually increased. We have reason to believe that the religious services at this period were attended with pleasure and edification. The sacred music was particularly excellent, and the audience was brought together by no habits of listless conformity, but by a real interest in the great topics of religion.

'In 1811, the project of building a church was started, and, after some difficulties, by great efforts and by liberal contributions from their fellow citizens, the society was enabled to accomplish this object. The first stone was laid March 24, 1812, and the house dedicated February 14, 1813. Mr Eddowes preached the dedicatory discourse from the very appropriate words, The Lord God of gods, the Lord God of gods, he knoweth, and Israel he shall know; if it be in rebellion, or if in transgression against the Lord, (save us not this day) that we have built us an altar, &c.' Joshua, xxii. 22.

In 1815, Mr Vaughan resigned the ministerial office, which he had held in association with Messrs Eddowes and Taylor. Upon this occasion resolutions of thanks were passed, from which we cannot help quoting. Those who know this gentleman, and the sphere of his acquaintance is not limited, will join most cordially in the expressions of respect which they breathe. The language of the society is, "that, impressed by a sense of benefits received, they cannot refrain from expressing those sentiments of esteem which they feel, and those ardent wishes which they cherish, both individu

« PrécédentContinuer »