mas, can they continue to believe or profess the doctrines of efficacious grace, while they openly deny the possibility of God's exerting an influence that shall possess any efficacy in determining the actions of men? How can they continue to maintain a real or apparent faith in the doctrines of God's purposes, and foreknowledge, election and perseverance, while they formally deny the possibility of his constituting a certainty of a future event in the agency of his creatures, and thence of his possessing any knowledge of their future character and destiny. It is clearly impossible. They only need intellect and light enough to pass throngh the simplest and most unavoidable process of which the mind is capable-the perception of the equality or coincident propositions to be carried inevitably by their system, if they adhere to it, to the rejection of every doctrine and declaration of the gospel that relates in any degree to the future character and condition of dependent intelligences.' pp. 82, 83.

Taylor and

This certainly is an alarming state of things at New Haven, if true. Unitarianism itself has seldom been represented, even by its most ignorant and violent enemies, as tending to more disastrous results. We by no means deem the theological system of Dr his numerous friends as in any great measure more accordant with scripture and reason than that of his orthodox opponents. But we have no sympathy with any who has the heart to indulge himself in such a strain of denunciation as that which we have last quoted from the New York Views of Theology.' Does not the reviewer greatly need some such apology and rebuke as he has himself furnished Dr Spring, in the number now before us? His readers of course neither will nor can in justice regard him as having designed to express all the exceptionable sentiments which his representations thus convey, nor as having had any clear apprehension of their import. They doubtless will feel

authorised however, to judge from them of his qualifications for the task of criticism and denunciation, which he has taken upon himself to discharge, and to determine to what degree of weight his opinions are entitled. They will deem it to have been at all events the part of wisdom, if not an essential requisite, for one who felt himself called on to utter such a philippic against [Dr Taylor,] to see that his own sentiments were free at least from all such fundamental objections."

MR FOX'S SERMONS.

Christ and Christianity. Sermons on the Mission, Character, and Doctrine of Jesus of Nazereth. By W. J. Fox. In two volumes. London. 1831

It is not our intention to discuss at length the merits of these Sermons. They are certainly the production of a vigorous intellect. They contain many eloquent and striking passages; much rhetorical beauty; much that is fresh, pure, and elevated in sentiment, and copiousness and propriety of illustration. They are however of very unequal merit. Parts of them can hardly fail of producing in the reader a wholesome excitement of the mind and feelings; other parts will be read without leaving any distinct and abiding impression. They manifest no ordinary skill in the art of composition; the style is bold and fearless; but on some points the author, as we think, is open to criticism. His discourses, however, are pervaded by a christian spirit. They breathe throughout a strain of earnest and cheerful piety, and exalted benevolence.. The writer is al

ready well known as a prompt and able advocate of Unitarianism in England, and his friends and the public will feel under obligation to him for the present publication.

The discourse on the Power of Christ's Character,' from the text, 'I can do all things through Christ which strengtheneth me,' contains much we should be glad to quote did onr limits permit. After alluding to 'political authority,' to the power of wealth,' and the power of knowledge,' the author proceeds:

'But there is yet another ascent in the scale, a more exalted and beneficent species of influence, the moral energy of goodness; and in a nobler sense than of station, wealth, or knowledge, may it be said that character is power. It attracts affection; it enforces admiration; it secures confidence; and therefore, and thereby, it must exercise extended influence. I speak not of the negative qualities, the mere inoffensiveness, the often blundering well-meaningness, which are so frequently dignified with the name of goodness: I speak of real excellence; of virtue-enlightened, consistent, and active virtue; and I say that its force on society is the greatest of all forces that are framed to bear upon society; that it stands in a similar relation to knowledge with that of knowledge to wealth, and with that of wealth to authority. Power only works on base fear; wealth can only bribe the senses; knowledge only sways the intellect; but the dominion of character is on the heart. Its potency is that of admiration, confidence, and love. It goes forth in society like the beneficent William Penn among the Indians, and who, even of the most savage, ever darted arrow or brandished tomahawk against the man who never violated faith, committed injustice, or neglected kindness?' Vol. i. p 201.

Again he says:

'The teachings of Christ, so far as they did not merely evolve the spirit of Judaism, or illustrate the facts of nature, (that is, so far as they were peculiarly and exclusively Christian,) were really and essentially a commentary upon his own mission, life, work, death, and resurrection. He was the Christian revelation. And

it is in the exhibition of his example, as the perfection of humanity, that the power of the gospel mainly consists.'

Р 203.

op

The writer goes on to describe this power as it erated on the minds and character of the Apostles, and thus ends:

'From that time to the present; and more particularly in later times, now that the laws of mind are better understood, and the nature of morality more clearly ascertained, and the standard of excellence generally raised; I verily believe that the character of Christ has operated materially, and will increasingly so, in preventing unbelief in some minds, and mitigating the hostility of unbelief in others. How many there have been, who, while they rejected Christianity, have yet paid homage to the beauty of the Saviour's character! They could not wage war with that. They felt as Titus when he would have spared the temple, while he gave Jerusalem to desolation, and its sons to slaughter or captivity. Respect for the character of Christ draws a line of demarcation between the different classes of unbelievers. It almost universally distinguishes the nobler from the baser sort; the sceptic from the scoffer; the infidelity of misguided minds from that of vicious passions. And I have known its efficacy, where other means had failed, in preserving, and even in converting, from unbelief.' pp. 305, 306.

The author next illustrates the influence of Christ's character as a 'safeguard in morals.' But we have no room for further extracts. The volumes treat of a variety of subjects connected with Christ and Christianity.' Their design as expressed in the preface is to display the spirit of the gospel as illustrated by, and identified with the character and ministry of its founder. The present publication, if successful, is to be followed, as we are told, by another on the Apostles and their Preaching,' and ultimately by a series of Discourses on the Holy Scriptures, their History, Theology, Morality, Poetry, and Philosophy.' We can only express, in conclusion, our hope that the author will be encouraged to proceed.

We hear much of revivals of religion-much in favor of them and much against them. Many pages of this work have been given to this subject. There is no subject that has been more agitated of late in the religious world, owing to the recent and extensive religious excitements in this region. Those whose religious views incline them to such excitements, are loudly glorying in them as the great and peculiar work of God, the triumphs of the Redeemer's kingdom, and the only means of advancing it in the world. They regard them as the visible and blessed fruits of that rich grace which God is at times mercifully pleased to shower down upon his lost children. And they point to the number and zeal of their converts in support of their views. Those on the other hand who do not share or sympathise in such excitements, are as loud and confident in the condemnation of them. They say that