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is that there are marks of kindness in this Magazine towards Buonaparte and William Cobbett: it has even been suspected, says the Old Unitarian, that "certain Unitarian ministers, of the modern school and of its latest discipline, have been desirous of propagating their religious faith with a view more widely to disseminate their political principles among the inferior classes of society." Mr. Fox in his reply again calls for proofs; and expatiates upon the injustice and cruelty of such an accusation at such a time, "when the suspicions of government are awake and its power uncontrolled." To this the replication of the Old Unitarian is to us most unsatisfying: the substance of it is, that his suspicions were conveyed in a hypothetical form, and that those who suspect and those who are suspected are alike unnamed and unknown. Is not this the very point of which the New Unitarians complain? A general, sweeping charge is brought against a class of men, tending to prejudice them, already under sufficient odium, in the eyes of their neighbours, and whilst it attaches to every one, no one can disprove it, because his own case may be alleged to be an exception.

leading them into associations, &c. and
disposing them to slight the principles
common to all Christians, and to set
an inordinate value upon those which
are peculiar to Unitarianism. An ex-
ception is made in favour of "missio-
nary preaching, conducted on a pro-
per plan, such as that of the able and
eminent Mr. Wright and others."
Mr. Fox, in reply, maintains the ue-
cessity of explaining what is meant
by Christianity, when the term is
used; and vindicates the Unitarian
associations, which are not novel, by
setting forth their objects. The re-
joinder of the Old Unitarian is more
complete than under any of the fore-
going heads; and if he and Mr. Fox
would amicably discuss the question
of what there is in Christianity com-
mon to all Christians, the result
would, we doubt not, be favourable
to truth and charity. If the contro-
versy be a mere logomachy, it would
be still useful to have this ascertained.
But which way soever the discussion
ends, the New Unitarians are no more
affected by it than the Old. No one
can set up for another a measure of
the value of truth. It is quite new
for the Unitarians to be charged with
being zealous above measure; but
the Old Unitarian could scarcely be
expected to forgive them this wrong,
since he characterizes, disrespectfully
we think, "hypothetically" he will
say, Dr. Toulmin by a "fondness for
running about," and Dr. Priestley by
"exuberant zeal" (Letters, pp. 48,
49). The instances adduced of the
censurable zeal of the New Unitarians
are peculiarly unhappy: respect for
the Öld Unitarians, the Presbyterians,
for a century past, to whom we sup-
pose the title will be given, should
have checked the fling at the sociétés
ambulantes, the moveable association
meetings, which are as old as non-
conformity; and reverence of piety
should, we humbly suggest, have
shielded from reproach the act of
assembling together for the purpose
of praying."


The last charge against the New Unitarians is disloyalty: the evidence

he will not at once find comfort in the

conviction, that he has wronged a large party of his fellow-christians, whom his religious profession would naturally lead him to protect and serve.

We know not to what passages in the Monthly Repository the Old Unitarian alludes. His own Letter is evidence enough that we do not approve of all the communications that we insert. In the papers that have been properly our own, we have never either asserted or insinuated any principles that we fear to avow, or that we do not regard as becoming scholars, gentlemen and Christians. We are not ambitious of authorities, where we are conscious of having reason and truth with us, but we will venture to say, that not a single sentiment in relation to public policy has ever ap peared on these pages which has not been again and again avowed, defended and gloried in by the most able, the most patriotic, and the purest of our senators and statesmen. Knowing this, we are as indifferent to political as to theological accusations; though we are sorry when our brethren are our accusers, and our foes (even in appearance) are those of our own household.

Loyalty is one of those generalities


in which an accuser may entangle any one who has fixed political principles. It may mean an entire approbation of the King's ministers for the time being; it does generally mean a devoted attachment to the constitution in church and state; it ought to mean, an accordance with the British frame of government in King, Lords and Commons. In the first sense, every Whig is now disloyal; in the second sense, every Protestant Dissenter is disloyal; but in the third sense, we know not an Unitarian, New or Old, who is not loyal in head and heart. Surely the Old Unitarian would not wish to bring back the reign of terror, the worst feature of revolutionary times, when any difference of opinion from the majority, with regard to a political character or a measure of foreign policy, shall suffice to justify one Englishman in branding another with the foul name of traiter!

We have now disposed of the Old Unitarian's charges; and may sum up our review of them, by saying, that the first is retracted; that the second is no more applicable to the New Unitarians than to all other imperfect Christians, not excepting the Old Unitarian himself; that the third, the most serious of the whole, is virtually, but ought to be expressly, abandoned; that the fourth is mere matter of opinion, in which the Old Unitarian would probably stand in a minority, even amongst those willing to bear the same denomination with himself; and that the fifth, like the third, is a mere ebullition of anger, and until it be proved, (which we know it never will,) must be accounted one of those unlawful weapons which even good men sometimes throw at those whom they allow themselves to consider as opponents.

ART. IL-Joy turned into Mourning. A Sermon occasioned by the death of her Royal Highness the Princess Charlotte Augusta, &c. By W. B. Collyer, D. Ď. F. A. S. &c. 8vo. pp. 37. Black and Co. 1817.

HE universal regret evinced by

our beloved Princess, was alike honourable to her and to themselves. It was a tribute nobly merited; spon

taneously and generously paid. There is a fund of good feeling in the community, drawn out by particular occurrences, which ought to shame the pleaders for the natural and total depravity of man. That event amongst others shewed that the irreligious, as well as the devout, were ready to do honour to the good and to sympathize with the distressed. In the sentiments of many publications, designed to express the public grief, and render it subservient to moral purposes, we unfeignedly coincide. Whatever their imperfections, the language of honest sorrow and pure benevolence, is sacred from the shafts of criticism. But they have no claim to such forbearance who abused that mournful occasion by inculcating slavish, sycophantic and unnational principles. This sermon in particular ought not to pass into oblivion unnoticed or uncensured. It has glaring sins both of omission and of commission. Like the whole tribe of courtly mourners, Dr. C. forgets that the lamented Princess had a Mother, to whom her heroic filial attachment, under no ordinary trials, was one of the brightest features of her character. topics of panegyric, save this, our preacher is voluble enough; but dumb as the grave on that virtueso universally estimable and imitable, of which, when future generations are taught goodness by historic examples, she will be selected as an illustrious instance. And for her desolate Mother, has humanity no sympathy, religion no consolation? Banished from our shores, is she also to be cast out from our hearts, our memories and our prayers? On all else is poured the full tide of condolence, and this Royal Mourner is left alone, the only unsolaced wretch in the universe. Bereavement always gives a claim to kindness. To the beggar's widow we talk of Christian hope: and we bestow a word of condolence even on the faithful dog that whines upon his master's grave. From what honourable motive, by what religious principle, is one excepted from the universal sympathy, by whom it was most needed, and to

On all

ing? The omission is unfeeling to the living, and insulting to the dead. Could that generous spirit revisit the

earth, how indignantly would she trample on such tributes to her memory?

Dr. C. would alleviate our regret for a Princess, who was commended to the nation's love by the declaration of her Father, that she had been educated in the principles of Mr. Fox, by gratitude to heaven for the blessings which remain, amongst which he includes the present Ministry! "We have a government mild in its administration, and conformed to the constitution." And he exhorts every individual to "strengthen the hands of the government, under which he lives." The logic which connects these topics with the late melancholy event is as preposterous, as the feelings are disgraceful which could prompt their introduction upon such an occasion. On the morning of the delivery of this sermon, the news arrived of the disgusting and bloody spectacle which ministeral mildness exhibited at Derby.



At the very moment, numbers of unaccused persons were pining in solitary confinement, by virtue of the suspension of the constitution. We thought the apologists of these measures had been content with calling them "wholesome severities," and temporary abridgments of liberty unfortunately necessary;" but to talk of their mildness and conformity to the constitution; to demand gratitude for them as blessings; to have them ministered as consolations for the loss of her who promised to be a " Patriot Queen," is a flight of loyal bravery that towers above even the Courier and Morning Post, and makes them hide their diminished heads." The "hands of government" were strong enough without arming them for destruction with the monumental stones with which a sorrowing country was piling the cairn of its beloved Princess.


[These beautiful stanzas have been communicated to us, without any information concerning the author. We insert them, therefore, in the same form in which they have been sent to us. And here we beg leave to say, once for all, that whenever we borrow Poetry we give our authorities, and that whatever is thus unauthenticated is considered by us as original. ED.]

"Thy way is in the sea, and thy path is in the deep waters, and thy footsteps are not known."

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And let not him who never felt a fear, Safe in his pride of heart, thy woes deride;

Perhaps that scornful eye or brow severe Hath thoughts less hallow'd than thine own to hide.

Een the dark days of doubt have purified My chasten'd soul from many an earthly stain;

And chas'd, for ever chas'd, the demon pride

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Bella inter geminos plus quam civilia

Traxerat ambiguus religionis apex.
Ille reformatæ fidei pro partibus instat,
Iste reformandam denegat esse fidem.
Propositis causæ rationibus, alter, utrinque,

That once had mark'd thee in his menial
Bat now hath lost his power, and spreads Concurrere pares, et cecidere pares.

his lures in vain.

Father of Life, whose "loveliest name is Love,"

Whose throne the humble seek-the guilty fly,

Thou art my God-around, beneath, above, I trace no frowns, no terrors in thine eye.

All breathes of that pervading harmony Which draws from present ill the future good:

All leads our spirits to that peaceful sky Where banish'd far, nor sorrow's gloomy mood,

Nor fancy's wayward dreams, nor real ills intrude.

Latin Epigram, with a Translation, on Two Brothers, one a Roman Catholic and the other a Protestant, who converted each other.

SIR, Clapton, Dec. 22, 1817. Your readers have lately been powerfully attracted [XII. 481, 588, 665], to the consideration of the extraordinary fluctuations which may occur in a Christian's religious profession. The most surprising, probably, which was ever recorded, were those of "Dr. John Reynolds and William, his brother," who lived in the early part of the 17th century. They have been thus related :

"William was, at first, a Protestant of the Church of England, and John trained up beyond sea in Popery. The first, out of an honest zeal to reduce his brother, made a journey to him, and they had a conference; when it so fell out that each was overcome by his brother's arguments; so that William, of a zealous Protestant became a virulent Papist, and John, of a strong Papist, a most rigid Protes


On this uncommon circumstance Dr. Alabaster, who is said to have "tried both religions," made the Epigram, which I here copy, sub

Quod fuit in votis, fratrem capit alteruterque;

Quod fuit in fatis, perdit uterque fidem.
Captivi gemini sine captivante fuerunt,
Et victor victi transfuga castra petit.
Quod genus hoc pugnæ est, ubi victus
gaudet uterq;

Et tamen alteruter se superasse dolet.


Between two brothers, more than civil foes,

On dubious points a strange contention rose;

This stood prepar'd for Luther's faith to fall,

That stoutly argued it no faith at all. The strife began-they clos'd-and strange to tell,

Fought till both gain'd the triumph and both fell.

Each thus obtain'd the champion's wish'dfor meed,

And each resign'd to each his fav'rite creed;

Without a chief both foes were captive led, And victors both before the vanquish'd fled.

But not alone in this was wonder found,
That both were conquer'd, and that both
For each retir'd his own defeat to bless,
were crown'd,
And each, through life, bemoan'd his own

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Jesus wept. John x. ver. 35. At death's fell power, the balmy tears, From our illustrious Teacher fell, Yet did they chase away the fears

Of those that Jesus lov'd so well! All hail Benevolence! by thee

Our "Pilgrim Prophet's" life was led, Active, while yet he deign'd to be,

And blessing, when he join'd the dead! For this thy followers breathe the vow, And look to thee in radiance bright, And sigh for that "Eternal Now,"

That knows nor death, nor sin, nor night!

Yet tho' beset by death and sin,

Whilst thro' this world we weary move, Sweet sympathy may dwell within,

A ray from God-for "God is love!"
Homerton, Dec. 16, 1817.



Nature the Servant, the virtuous Mind the
Temple, of the Deity!

Dost thou the Lord of nature seek,

(Prompted by unremitting care)
With heart sincere and spirit meek,

Thro' pathless regions of the air?
Can earth, thro' all her climates shew

The place of his resplendent throne?
Her Opal's blaze, her Sapphire's glow
Are vain, as vainest visions flown!
Go, ask the threat'ning vaults beneath,
The dwellings of primeval fires,
If where their flaming billows breathe
The Lord of nature e'er retires?
Or dost thou think the rolling seu
Will shew his throne without disguise?
Search-but alas 'twill fruitless be,
From tropic unto polar skies!
"No," each will tell 66
you, we obey

His will, and change as he ordains; Before his frown we fly away;

His smile our destin'd course regains!
"His temple is the virtuous mind,
Illum'd with love of human kind:
Where'er we stop, where'er we stray,
We are his servants and obey:

"Through him, we change this earthly ball;
Himself th' unchanging Lord of All!
And air, and earth, and fire, and sea,
May change, but He's Eternity!"



Though death's strong likeness in thy form we trace,

Come Sleep and fold me in thy soft embrace;

Come, gentle sleep, that sweetest blessing give,

To die thus living, and thus dead to live. T. C. H.


Jesus Teaching the People.

How sweetly flowed the gospel's sound From lips of gentleness and grace, When listening thousands gathered round, And joy and reverence filled the place! From heaven he came-of heaven he spoke, To heaven he led his followers' way; Dark clouds of gloomy night he broke, Unveiling an immortal day,

"Come, wanderers, to my Father's home,
"Come, all ye weary ones and rest!"
Yes! sacred Teacher, we will come-
Obey thee,-love thee and be blest!
Decay then, tenements of dust!
Pillars of earthly pride, decay!
A nobler mansion waits the just,
And Jesus has prepared the way.



Written in a Daughter's Biographical

Biography, that lends to fame

Far more than brass or marble can,
Through ages bears the favour'd name
And paints the motley actor, man.
His transient scenes of bliss or care,

Now sunk in more than tragic woe,
Now midst ambition's strife to dare,

Or, happier, seek what sages know.
Mark, then, whom science, rank or pow'r,
Rais'd from the crowd, in other days,
Nor e'er forget th' advancing hour
When virtue, only, shall have praise.

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of his age. The Patriarch, gather'd to his mortal rest, His children-they rise up, and call him blest;

The live-long day, with faith and virtue pass'd,

How calm the ev'ning hour, how bright the last!

He saw his children's children round him stand,

And left the world, content, at Heav'n's command,

While grateful love would each fond art


To soothe the languors of his drooping age, And caught, as off'ring still some tender care,

The last faint breath of nature's falt'ring
pray'r :

He sleeps in Jesus, to await the hour,
When Death shall own the deathless Savi-

our's pow'r.

J. T. R

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