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sential importance, or a matter of indifference; or, whether slander, falsehood, malignity, and hypocrisy, are to be tolerated in persons, who profess to be of a sacred order, and to be zealous for sentiments peculiarly evangelical?

I before informed you, Sir, that my correspondence with you on this subject, was not to be considered as of a private nature. I now further inform you, that as you take upon yourself the entire responsibility of the refusal referred to, I shall think it my duty, so long as you

persevere as Editor of the publication alluded to, in your partial, unjust, and unchristian conduct, to reprobate such conduct in the terms it deserves. I remain &c.

B. FLOWER.

The Author of the STATEMENT deems it unnecessary to add any thing farther to the above correspondence, than to express his ardent hope, that the period is far distant, when the character of an honest man, or the freedom of the press, shall be at the mercy of the EDITOR of the EVANGELICAL MAGAZINE!

REVIEW OF BOOKS.

Religious Liberty the Offspring of Christianity; a Sermon preached at Worship Street, June 4, 1811, before the Annual Assembly of the General Baptists: to which are subjoined Schedules of Lord Sidmouth's Bill, &c. &c. By John Evans, A. M. p. 40. 1s. 6d. Sherwood, Neely and Jones.

The author of this discourse has from the parable of the Tares and the Wheat, (Matt. xiii. 24-30), drawn a variety of useful observations leading to his ultimate design. After having discussed his first observation respecting that "mixture "of good and evil which we are taught to expect in this world," he proceeds under his second head to remark on the "continuance of this "mixture of good and evil," under which we have the following impor

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tant observations.

Here it may be observed, that as the entrance of evil into our system, under the superintendence of a perfectly wise, good, and powerful being, has been considered a great difficulty, so the continuance of it in the system has been a subject of equal perplexity. "Possessing," it is said, "an infinity of wisdom, power, and goodness-Why does not the Supreme Being employ these attributes to stop the desolating progress of this evil principle? Why suffer the works of his hands to be thus

mutilated and defaced? Why not hurl the thunderbolts of his vengeance against sion? Surely there either can be no the offender in the very act of transgresDeity, or this Deity pays no regard to the affairs of men, or he is incapable of producing their reformation." But this reasoning is founded upon the idea that we are competent judges of the ways and works of God, than which a more incorrect opinion cannot be entertained. membered, that we judge falsely oftenTo shew our incompetency let it be retimes respecting that part of the divine dispensation which is subjected to our observation. For do not the objections already mentioned suppose, that the prevalence of evil is like a dark portentous cloud, through which not a single ray of light penetrates? Whereas this is by no means the case-for evil is frequently checked in its career, both as to individuals and to nations.--Witness the ejectment of our first parents from Paradise-the deluge by which the inhabitants of the world, excepting one family, were destroyed the drowning of Pharaoh and his host in the Red Sea-the

cutting off of Korah, Dathan, and Abiram-the captivity of the Israelities, and the destruction of Jerusalem? You will recollect also, that in profane history we read of nations, who, distinguished for their vice and profligacy, have been consigned to irremediable destruction.

"Nor must we say, that the divine displeasure against evil is confined merely to bodies of men.-Individuals experience the testimony of God within them

against the commission of sin. Why was CONSCIENCE planted in the human breast? Why are its remonstrances so imperative as often-times not to be borne, driving the unhappy victim to self-destruction? Why is intemperance followed by a train of baneful diseases, whilst other vices are the sure destruction of every species of felicity? This is the voice of the Almighty, raised against transgression; it emphatically demonstrates that he IS A LOVER of righteousness, and a hater of iniquity.

"It must be remembered likewise, that the continuance of evil affords a

large scope for the virtues and graces of the good. Many of the duties of the righteous, arise out of that evil by which they are surrounded. Fortitude, patience, resignation, all the passive virtues which ennoble and dignify humanity, flow from that trying situation in which we are placed. Even the active virtues are called forth by the mixed condition in which we find ourselves. Were there no enemy, JESUS CHRIST Could not have inculcated the love of our enemy-Were there no poverty, charity, in all its fair varieties, could not exist--Were there no sorrow and sighing, sympathy could not be called forth, and thus would be suppressed some of the finest and best emotions of the human soul. The evils, of which we are most ready to complain, are intended to wean us from earth, and to prepare us for the pure and permanent joys of the heavenly world.

"Nor should we, when lamenting the continuance of evil, forget that the delay of punishment is the means of accomplishing some salutary purposes. To complain that evil continues, is in effect to say that every transgression should be followed by immediate punishment. Where then would there be time given for repentance? Where then an opportunity for imploring the mercy of heaven! Whereas Now many are plucked as brands out of the burning! Emotions of contrition for past offences arise and the man, notorious for his wickedness, has become distinguished for his piety. Thus had the Apostle Paul, when a persecutor of the saints, been struck dead in his career-his edifying conversion→→ his unwearied efforts to propagate the Gospel and his instructive writings, would have been lost to the world! The wisdom, and goodness, and mercy of God, are discernible even in the delay of punishment. Cease then to com

plain that the tares are not rooted out by an Almighty hand-much less be disposed to root them out by your own violence before the time which heaven has appointed." rash,

Condemnation of "that hasty, uncharitable, and intolerant spirit which would avenge the cause of righteousness; an office which the Divine Being claims to himself" and "The expectation of a day of retribution when the wicked shall be punished, and the righteous meet with a gracious reward," form the remaining heads of the discourse. In the improvement we have the following reflections on the differences of opinion amongst christians.

"It is deeply to be regretted that CHRISTIANS of different denominations are with such difficulty brought to entertain a favourable opinion of each other. We cannot suppose, that persons thinking and acting different from ourselves are good men. We question their motives, we misrepresent their views, we reprobate their conduct. The term he resy, with which christians so often reproach each other, is of Greek origin, and in its original sense means nothing more than an opinion taken up by an individual, differing from the majority. A very competent judge, Dr. Campbell, observes, that " as far down as the fifth century, and even lower, error alone, however gross, was not considered as sufficient to warrant the charge of heresy. Malignity or perverseness of disposition was held essential to its crime." HERESY then, in its proper acceptation, is an opinion contrary to the church, or to the majority. But truth has nothing to do with numerical calculations-for if this were the case, christians being outnumbered by Mahometans and heathens, must be banished from the world. The right of private judgment means nothing if it include not the right of maintaining a private opinion, which has been deliberately formed by the operation of that judgment. Creeds, and confessions of faith, set up as standards are destructive of research and inquiry. For it is expected, by their authors and abettors, that there should be a confor mity to this standard independent of the evidence with which any one truth is attended-a failure is the sure cause of displeasure. But the Scripture is the

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"The same remarks apply also to schism, a Greek word, meaning a division or separation: and as conscientious belief leads to conscientious practice, an individual must be permitted to act as well as to think. For of what use is theory without practice? An enlightened zeal is active and operative. Various opinions dictate various modes of worship. And where is the harm of all this variety ? Verily none. Blessed be God ! "the rent (says Dr. Paley) hath not reached the foundation;" and christians, animated by a spirit of meekness, of love, and of charity, disturb not the order, nor destroy the peace of civil society.

"As to different opinions and modes of worship, one of the most able of scripture critics among the moderns, remarks, with admirable precision-"No person, who in the spirit of candour and charity, adheres to that which, to the best of his judgment, is right, though in this opinion he should be mistaken, is in the scriptural sense either schismatic or heretic; and he, on the contrary, whatever sect he belongs to, is more entitled to those odious appellations who is most apt to throw the imputation upon others: both terms, for they denote only different degrees of the same bad quulity, always indicate a disposition and practice unfriendly to peace, harmony, and love !"*

The conclusion of the discourse is replete with animated reflections on "That union amongst christians upon a large and liberal principle of which we have recently had a most memorable proof-Protestant dissenters of every denomination, have come for* See Dr. George Campbell's (my venerable theological tutor at Aberdeen) Dissertation on Schism and Heresy, prefixed to his excellent translation of the New Testament.

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A Letter to the Right Hon. Lord Viscount Sidmouth, upon the subject of the Bill lately introduced by his Lordship into the House of Peers, intitled An Act to explain and render more effectual certain Acts &c. so far as the same relate to Protestant Dissenting Ministers. By Thomas Belsham, Minister of of the Chapel in Esser-Street.-MOTTO-Audi et alteram Partem. P. 52. Johnson & Co.

Mr. Belsham,-the Unitarian minister of Essex-Street, volunteering as the champion of the defeated Lord Sidmouth, in his foolish attempt to tamper with the Toleration Act, and to abridge the Rights of Protestant Dissenters! We indeed live in strange times, and the versatility, and inconsistency of some of the professed friends to freedom, civil and religi ous, constitute the strangest phenomena of these times.-But what the "other part" which we are required to attend to? Why truly, the panegyrics of Mr. Belsham, designed to wipe off the reproaches which have so justly overwhelmed the weak promoter of intolerance, who is throughout this pamphlet held up to the public in language of servility only becoming the thorough placed courtier, as an enlightened statesman, the sincere friend of religious liberty, and of the rights of Protestant Dissenters! But let the author speak for himself.

"The design of the following Letter is to vindicate a highly respectable cha

racter from unmerited obloquy-to explain a measure which has been much misunderstood to mark what appeared to be its defects-to state those modifications by which it would probably have been rendered both more effectual and very generally acceptable-and to guard against certain consequences which might be fatal to any future application for the repeal of the penal statutes relating to religion."

With respect to the "character" of Lord Sidmouth, it may in private life, for any thing we know to the contrary, be" highly respectable:" but if Mr. Belsham means to apply this epithet to his character as a statesman, we beg leaf to demand the proof? Does his "high respectability" consist in the uniform opposition displayed during a course of eighteen years, to the abolition of the Slave Trade? Or in the treaty of Amiens, by the terms of which his Lordship yielded every one of those objects of the war he had so frequently declared to be just and necessary? Or in that political insanity which hurried him on to rekindle the flames of war, by breaking his own treaty? Or in that mercenary selfishness, which, notwithstanding the ample fortune, the large salaries, and royal gifts enjoyed by the Richmond Park minister, made him grasp at a sinecure of 3,000l. a year, which he bestowed for life on his son, a boy at school?--As Mr. B. has not brought forward any evidence in support of Lord Sidmouth's " highly respect"table character," as a statesman, we are thus obliged to seek for it in the prominent acts of his admini

stration!

Our author commences his addres to the noble object of his admiration in the following language.

in the earliest stage. One would suppose that the bill lately introduced in the House of Peers, instead of being, as it professed to be, "An Act to explain and render more effectual the Toleration Act," &c. had been a bill of pains and penalties, or at least a revival of the famous schism bill of good Queen Aune. Indeed I have been credibly informed that some who signed the petitions were apprehensive that if your lordship's bill had passed, neither prayer meetings nor spiritual conferences would have been any longer tolerated. And some among us of more than ordinary penetration, clearly foresaw that your lordship would never rest satisfied till you had obtained a revival of the famous Writ de Hæretico comburendo: and were persuaded that like bishop Gardiner, of pious and merciful memory, your lordship's appetite would be whetted by the odour of a roasted herctic.

"Your bill, my Lord, as your Lordship justly complained, has been much misunderstood, and greatly misrepresented. Your lordship's design was to exclude from the christian ministry the ignorant and the vicious,—to extend the benefits of legal toleration to many respectable persons who are now protected only by connivance,-to render the law intelligible and uniform,— and to make it imperative apon the magistrate in the case to which the statute was intended to apply. These objects were unquestionably important and desirable, but the means of attaining them were unfortunately not well advised. Had your lordship happened to be somewhat better informed of the views, the customs, and the feelings of the Disscnters, I am persuaded that the bill would have been drawn up in a form which would have answered every practicable purpose which its temperate and judicious friends could have in view, and which would at the same time have been not only perfectly unexceptionable, but would have entitled your lordship to the esteem and gratitude of the whole body of Protestant Dissenters."

Thus does Mr. Belsham endea vour to turn into ridicule the late

"Your Lordship mut be not a little astonished at the unparalleled exertions of the Dissenters in opposition to your glorious and successful exertions of lordship's bill, and the extraordinary unanimity of persons most hostile to his brethren, and to vindicate the each other in their religious sentiments, proposed violation of the Toleration in their efforts to procure its rejection Act. As to his brethren of more

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than ordinary penetration," than himself, clearly discovering Lord Sidmouth's designs as expressed in the paragraph quoted, we shall, till we are informed who they are, be inclined to consider such a discovery as confined to the brains of the author, and his chosen few; there are however, many who apprehend that had the proposed measure passed into a law, it would have been introductory to some other measures of a similar nature, although they might not have interrupted the prayer meetings and spiritual conferences of the christians of more than ordinary penetration at Essex Street chapel! Lord Sidmouth's language respecting the dangerous increase of sectaries, affords sufficient ground for such apprehensions; and if Mr. Belsham has not "penetration" sufficient to perceive that the late exertions of the Dissenters had something more in view than, as he has expressed it in the language of Dr. Young" To waft a feather, or to drown a fly," we can only account for the want of such penetration in a gentleman of Mr. B's talents, on the principle of the vulgar maxim-"None so blind as those who won't see."

It is not the least extraordinary circumstance attending this pamphlet, that its author, in spite of his numerous fulsome compliments paid to Lord Sidmouth, of whose statesman like abilities, "candour, and good sense," he is "indeed so thoroughly convinced," should spend so many pages, nearly half his pamphlet, in exposing the defects of the bill, and which evidently prove that his lordship did not, after all, understand a matter which had puzzled him for several years past. The pains which Mr. B. has taken in raking into the ashes of the dead, is hardly consistent with the charitable hint-De mortuis nil nisi bouum; and were indeed, entirely unnecessary. The resolutions of the various bodies of Dissenters, not ex

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What will, however, occasion some little surprise, is the discovery, that Lord Sidmouth's bill would "have "been on the balance a very consi"derable extension of religious liberty;" and that truly because "the "benefits of the act of the 19th of "his present Majesty are limited to "ministers being preachers or teach"ers of congregations of dissenting "protestants, leaving all those who

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cannot conscientiously subscribe "the articles, and who are not mi"nisters of congregations within the range of the penal statutes." With respect to the precise meaning of the act, we can only determine it by the practice. We should imagine that all persons who preach, whether statedly or occasionally, are included in the description of" preachers "or teachers of congregations:" nor has the act, we believe, been interpreted otherwise. Lord Sidmouth's bill as it did not affect any of the penal laws now in existence, did not extend its "beneficent protection to any class of dissenters.'

It cannot be wondered that Mr. Belsham, when engaged in such a cause, should expose himself to perpetual inconsistencies and contradic

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