MR

R. HARRISON, whose posthumous sermons are here presented to the public by his son, Mr. William Harrison, is well known by his Sacred Harmony. He was for many years joint-minister with the late Dr. Barnes, of the respectable dissenting congregation, meeting in Cross Street, Manchester; but, as we have already given some account of him [v. 601, 602. ix. 264], we shall observe only with regard to his life, that it appears to have been such as to create a natural desire in his surviving friends of possessing a volume of his discourses.

There is at the same time sufficient merit in these sermons to recommend them, independently of the considerations of friendship. The reader soon perceives that they are the productions of no ordinary mind; they uniformly display an enlightened understanding, a sound judgment, a correct taste, and, which is of more importance, clear views of scriptural truth, and pure moral discernment, In the distribution of his subjects, the preacher is remarkably simple and unaffected; but perhaps the plans of his sermons are rather too uniform. He is often peculiarly happy in his definitions and descriptions. The style is perspicuous and neat, and sometimes elegant:

Throughout all the discourses there prevails calm good sense; often united with a glow of affection that touches the heart, but never interrupted by those bursts of eloquence which arouse the imagination and seize the passions. On some of the subjects we expected more fervour than we have found.

None of the sermons are doctrinal, but the opinions of the author now and then appear, and we may, we presume, rank him under the general denomination of Unitarian.

On practical topics we know few

sermon-writers that excel Mr. Harrison; none that may be read with more profit by young persons and in families. In this view, also, his Discourses are recommended by their brevity, a property of sermons which all preachers agree to extol, but which, judging by our experience, all find it difficult to maintain.

The sermons are xxiv in number, under the following titles:-Wisdom. Domestic Union. The Duties of Parents. The Duties of Children. The Duties of Masters and Servants. Discretion. History of Joseph. Review of Divine Mercies. Contentment. Compassion. Praise. Forgiveness. Faith. Persecution. Beneficial Effects of Christianity. Human Life a Pilgrimage, The Love of God. The necessity of Watchfulness. Charity. Mutability of Life. The Christian Life. God the only proper Object of Glory. Danger of bad Company. History of Cain and Abel.

In the following passage the principles of Protestant Dissenters are well and boldly stated: the extract is from the first sermon, entitled, “Wisdom," delivered" on occasion of the establishment of the Manchester_Academy, in the year 1786," and now re-printed.

That Christ is the only king in his church, and permits no one to share in his authority-That he has left behind him no successor, to act as his vicegerent or representative upon earth, with power to alter, to add to, or to interpret the laws of his kingdom-That no profession, rank, or number of men has dominion over the

conscience-That the scripture is a complete rule of faith, and that the applica tion of this rule belongs to every private Christian That to substitute creeds and confessions, drawn up by fallible men, for the words of Christ and his apostles, is an unwarrantable and dangerous imposition

That to inflict penalties of any kind whatever for nonconformity to human systems, or to exclude others from communion, because they do not receive our standard of orthodoxy, is a violation of men's natural and Christian privileges." Pp. 31, 32.

The reader will be pleased with an expostulation on the subject of filial duty, from Sermon iv.

"The honour due to parents is the natural expression of gratitude. It is the

return which every ingenuous mind will be prompted to make, for innumerable proofs of kindness and affection. And here should we slightly review the scenes of parental care and tenderness, how powerful are the obligations to filial respect and esteem! From the first entrance of children into the world, ignorant of the circumstances of their being, weak and helpless, the protection of a father screened them from danger, the fondness of a mother supplied every want. They listened to your infant cries, and sympathized with all your sorrows. They turned pale at the apprehension of your danger, and scrupled no labour or expence to promote your comfort. When infancy was followed by childhood, their care and affection still continued. They set a guard upon your steps, and centred in your happiness their treasure and their joy. Nor did they attend merely to your present exigency; they provided for your future welfare. They were anxious to bestow upon you a competent share of worldly blessings, and to introduce you with advantage upon the theatre of life. And their best expressions of kindness appeared in restraining those propensities that lead to disgrace and misery; and in forming those virtues which are the foundation of present and of everLasting happiness.

What then are the returns due to parental love? What is the recompence that belongs to benefactors like these? Will you not with alacrity give honour to a father, and rejoice the heart of a mother? Will you not studiously avoid whatever may offend or displease, and by every token of respect and affection, pay a small share of that debt which can never be wholly discharged?" Pp. 82, 83.

The conclusion of Sermon x. on "Compassion," has, besides other excellencies,a more evangelical complexion than distinguishes some of the dis

courses :

"Compassion shines with peculiar lustre amongst the social virtues. We deservedly esteem the generous and the bountiful; but still more, the merciful man, whose kindness is directed to the friendless and forlorn, the poor and the afflicted. Is it thought that the exercise of compassion will subject us to uneasiness, and add the misfortunes of others to our own share of calamity? It is true, that it necessarily supposes a sensibility of mind, and that, we participate in the distresses of others. But the satisfaction that results from it, will amply compensate for the uneasiness it creates. The sorrows of the compassionate heart are infinitely overbalanced, by the inward approbation and self-complacence, with which it is accompanied. And every act of humanity, not only yields a present pleasure, far more

exquisite than the joys of luxury, or the pursuit of ambition, but becomes, by reflection, a perpetual source of enjoyment and happiness. Nor is it a slight consideration, that the compassionate man, by securing the love and esteem of his fellowcreatures, provides for himself a refuge in the day of adversity. Such is the uncertainty of human affairs, that we know not what time may bring forth. Providence may sink our condition, to that of the man who now implores our bounty. It may visit us with calamities, similar to those which we overlook or despise; and render us the objects of compassion and comfort. Yet how can we expect to receive that kindness from others, which we have failed to exercise ourselves; or, if in the time of prosperity we have been hard-hearted and unkind, what return can we expect in the day of adversity? It is, therefore, a maxim of prudence, cast thy bread upon the waters, for thou shalt find it after many days. Give a portion to seven, and also unto eight, for thou knowest not what evil shall be upon the earth.'

To these arguments, which reason suggests, we may add the powerful manner in which this virtue is enforced by the Christian dispensation. In almost every page of the New Testament it is enjoined or exemplified. We are exhorted to be pitiful and courteous, having compassion one of another.' The man that wants this principle, is represented as destitute of religion and incapable of goodness. Our Saviour has taught us not to confine our bounty to our wealthy friends and neighbours, but to regard the poor, the maimed, the lame and the blind.' He has instructed us not to limit our kindness to the narrow circle of our countrymen, but to pity and relieve the distressed, of whatever nation or religion, sect or party. He has pronounced' blessed are the merciful, for they shall obtain mercy;' and has declared, that compassion to our fellow-creatures is a necessary condition of our acceptance with God. He has taught us, that we cannot be the children of the Most High, unless we resemble him in goodness, and are kind even to the unthankful and unjust.' And, by his own example, he has particularly illustrated and enforced this amiable virtue. His compassion prompted him to unparalleled labours and sufferings for our sakes. He sympathized with the children of sorrow and want. He went about, doing good' to the souls and bodies of men. His divine office was to seek and to save those that were lost'; and, prompted by the most generous love, he gave himself up to death for our sakes, the just for the unjust, that he might bring us unto God.'

6 Let,' then, the same mind be in us, which was also in Christ Jesus.' 'As the elect of God, holy, and beloved, let us put

sense. He informs us that a few years ago the American government interposed to prevent the concourse of these enthusiasts in the back settle ments of Pennsylvania: the governmeat was alarmed for the interests of peace and morals; but its interference was probably occasioned by some previous instances of disorder and suf. fering from persons abandoning their families and from the difficulty of a multitude finding subsistence in the wilderness. The Abbé's authority for this statement is "Perrin du Lac, Voyages dans les deux Louisianes." In conclusion, the author sums up the supposed number of Methodists, of various classes, in all parts of the world, in 1807, and having stated that they amount to a million, he dismisses them with the reflection, Poor human nature!

At the head of the account of the Seceders, or Scotch Separatists, are some sensible and useful preliminary observations, with regard to the Dissenters, of Great Britain. The Abbé writes respectfully of the Bartholomew Divines, and stigmatizes Charles II. as the violater of his promises. Amongst the sufferers for nonconformity, he names Bunyan, who it appears is overlooked by the Continental Dictionary compilers. It is surprizing, as the author remarks, that the Pilgrim's Progress has never been translated into French.

Englishmen are commonly boastful of all that is English; it may do them good to see the character which an enlightened and virtuous foreigner has formed of their national church:"Although the Anglican church has tolerant men amongst its prelates, it has many times tried to strengthen by persecution, the weakness of its arguments against the Dissenters. The British isles are the country in Europe, where persecution is more legally established than any where else. Ireland has suffered martyrdom for ages, because she is almost wholly Catholic. When the day of justice shall shine upon these countries, when legislation in harmony with reason shall have restored to all men the inalienable equality of civil and political rights, how unjust and absurd will the Test Act and that of Supremacy appear!" Pp. 50, 51,

The different estimates made by ourselves and our neighbours of our national character, may be in great measure accounted for by the consideration, that when we speak of

Britain we mean England and Scotland, when they speak of it they mean England, Scotland and Ireland. Is the last-named country never to be a sound and reputable member of the empire?

After the Scottish sects, are intro duced the Universalists or Latitudinarians, as the Abbé denominates them. In this section of the work, the author frequently drops the historian to assume the controversialist, but we cannot compliment him upon his success in this latter character. His anger betrays his fear: may we collect from his anxiety that the Universal Doctrine is making inroads upon the catholic church?

The Abbé here brings into view the advocates for the final destruction of the wicked, whom he names Bournéans, which we suppose we may render Finishers. Of the Bournéans, he specifies" John Taylord (Dr. Taylor) of Norwich, John Marson (Mr. Marsom, our worthy correspondent) and John Bourne (Samuel Bourne jun.) the same who has written against the eternity of torments in reply to Chandler." (P. 69.) Against the doctrine of the Bournéans or Finishers, the author decides most peremptorily, but he evidently supposes them not to hold a general resurrection. It may be some apology for him, however, that on this scheme, it would seem most natural and desirable that death should be a finishing stroke to the wicked.

We learn from the Abbé that Eberhard has maintained the Universal doctrine, in his "Examination of the Doctrine concerning the Salvation of Pagans, or New Apology for Socrates," published in 8vo, at Amsterdam, in 1773. Hewas answered by Huet, minister of the Walloon church at Utrecht. Eberhard had reckoned our Tillotson in the number of the Universalists, but Huet places him more properly amongst those who have raised doubts upon the subject.

In spite of his orthodox zeal, the Abbé displays his candour in giving the following brief history of the Universal doctrine; a doctrine which yet wants a historian, but we should think can scarcely want one much longer:—

"The error of the Universalists, who have been sometimes named the Merciful Doctors, is not modern. Censured here

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tofore in Origen, in Rethorius, it was again brought forward, in 1592, by one of the most versatile men in point of religion, Puccius, in a famous work which he dedicated to Pope Clement VIII.; * and by Thomas Cuppé, curate of Bois, in the diocese of Saintes, if, indeed this name is not fictitious or borrowed, in order to give some credit to a dull pamphlet, reprinted in 1782, under this title, "Le Ciel, &c. Heaven open to all men." Zuing lius who had professed the same doctrine, was refuted by Osiander, Lysérus and other Protestant divines. Notwithstanding, this error, now spread amongst modern sects, has found partizans in them from the period of the sixteenth century, especially with the Dutch Mennonites and the German Anabaptists, all sprung from the same stock: from these latter have descended the Tunkers, who have carried the same doctrine into America. Besides the writers just mentioned, it has apologists in Rust, bishop of Dromore in Ireland, Jere. White, Dr. Cheyne, Ramsay, in his "Philosophical Principles of Natural and Revealed Religion," Burnet, in his work "De Statu Mortuorum," Hartley, in his "Observations upon Man," Elhanan Winchester, the celebrated author of the "Dialogues upon Universal Restoration," Stonehouse, &c. &c. Every body remembers the noise occasioned by a sermon of the minister Petit-Pierre of Neufchatel. Bitaubé, who is just dead, had already insinuated this doctrine in his "Examination of the Savoyard Vicar's Confession of Faith," printed at Berlin, in 8vo. 1763, and which he has not thought proper to insert in the new collection of his works. This list, with the exception of Ramsay, is composed of Protestants only." Pp. 78, 79.

The Abbé is eager to shew that he is not one of the Merciful Doctors, but, as the short passage that follows will sufficiently prove, he displays no great dexterity in defence of the merciless doctrine of final, endless tor

ments:

"Protestantism giving its hand to Deism,

to Indifferentism, opens heaven to men of all sects after having cried out so much against purgatory, a great number of its teachers, denying the eternity of torments, stifle the fire of hell and are for no more than a purgatory. But in their system, to

*"See De Christi Servatoris effica

citate in omnibus et singulis hominibus,' &c. in 8vo., 1592: from this all who adopted his opinion were called Puccianists."

+"By the late Peter (Pierre') Cuppé, &c. new edit. in Svo. London, 1783."

what good end is this purgatory, these pains which will have a limit?" P. 81.

Can the good Abbé really think that he puzzles the Universalist with these questions! How would he himself answer the retorted question, What good, what purpose worthy of infinite justice, infinite wisdom and infinite goodness, can there be in torments which will have no limit, but run on for ever?

It is the proper distinction of Protestantism, that it "opens heaven to men of all sects;" this Catholic reproach is our glory: but we did not expect to find the Abbé Gregoire asserting and rejoicing in the Roman Catholic tenet, sometimes softened down by Catholic writers, that out of the church is no salvation (p. 81): it is surely easy to decide which of these two principles is more honourable to the Universal Father, more agreeable to the gospel of peace and love and more conducive to the spirit of charity, and of course to the happiness of Society.

[To be continued.]

ART. V. Three Letters to the Rev. R. Walpole, on the Improved Version of the New Testament, in Reply to his Letter on that Subject, addressed to the Author. By Thomas Madge. Svo, pp. 44, Norwich. Is.

Mieamed clergyman of the Estab

R. Walpole is well known as a

lished Church. In a visitation sermon fore the bishop of that see, in the which he preached at Norwich, bemonth of July, 1815, he thought fit to animadvert upon the Improved Version of the New Testament and upon the conduct of the Unitarians in the publication of it. An inaccurate Norwich newspaper, which led Mr. account of the sermon appeared in a Walpole to insert a letter in it, correcting the report of his discourse. This letter was a string of charges against the Improved Version and the Unitarians, its patrons. An answer to it was sent by Mr. Madge to the same newspaper in which it had appeared, but was refused insertion. Mr. Madge then published it in a sixpenny pamphlet, in which he stated the case, and reprinted Mr. Walpole's letter before his own, and also subjoined in an Appendix, some very