one establishment will serve to excite and stimulate another. As this is one of the most important questions connected with the scheme, I have been led to dwell more upon it than I should otherwise have deemed necessary but I know that many men of very benevolent and liberal sentiments have entertained a fear, lest men associated on the plan of a community of interests should degenerate into drones. If this be probable, what a dull place must heaven be, where we at least expect to find abundant means of subsistence, angels' food!

The last objection which I shall here notice, is that which founds i.self upon the doctrine of Mr. Malthus respecting population.

I have studied his celebrated Essay with a strong feeling of anxiety, and am happy to say that we have nothing to fear upon the score of an increase of numbers. It is true, he sets out with affirming that the geometrical ratio of human increase, and the arithmetical ratio of the increase of the means of subsistence, are inevitable laws of nature, of sufficient force to destroy the most beautiful state of society which the imagination of man can conceive. But when we advance towards the close of the Essay, we find to our joy, that the inevitable law of human increase is a power as tractable and docile as our hearts can wish. "Thus," says Mr. Malthus, "it appears that we possess a great power, capable, in a short time, of peopling a desart region, but also capable, under other circumstances, of being repressed within any, the smallest possible limits, by human energy and virtue, at the expense of a comparatively small amount of evil."

But if the ratio of human increase be thus variable at the will of man, as admitted by the very person who professes to be the most deeply learned upon the subject, we have the satisfaction to be quite certain that be the rate of increase what it may, there can be no insuperable difficulty to the production of the means of subsistence in a corresponding ratio, until the period shall arrive when the whole of the habitable earth shall have been fully peopled. We know that other animals, and the vegetable

tribe, multiply their numbers still more rapidly than man; and that an agricultural labourer can raise ten times as much as he can himself consume. We have moreover the satisfaction to know, that under the projected arrangements, with the aid of machinery, a large portion of those who are at present engaged in manufactures may be liberated and enabled if necessary, to cultivate the earth; and that the women and elder children may also assist in the lighter parts of husbandry and gardening.

Why these political economists should be so alarmed at the effect which Mr. Owen's plan is to produce on the population of the country, I cannot conceive, since by far the greater number of instances in which men have been associated on the principle of a community of interests, those persons have practised celibacy. I have no idea that any such restrictions will ever be imposed upon the union of the sexes; but well we know, that, if prudence should require so painful a sacrifice, there is nothing in that form of society to prevent its adoption.

Having thus adverted to some of the leading objections which have been raised against the scheme of Mr. Owen, I shall now slightly touch upon some of the beneficial consequences which it is calculated to ensure to mankind.

Its tendency is to fix the lowest numbers of associated individuals, at such an amount as shall be competent to raise within themselves almost every thing that is primarily neces sary or desirable for the comfortable subsistence of mankind. Each of these families will compose a little state, and a nation will therefore be made of a vast number of small corporate bodies. When once the superior efficacy of combined, over individual exertion, for social purposes, comes to be understood and to be fully experienced, the principle of co-operation will be acted upon by all the communities as respects the ag gregate interests of the nation, as effectually as it will be by the members of a single association; national enmities will gradually melt away, and eventually all mankind become one great family.

SIR,

August 6, 1823.

state of things shall be established upon earth; but, as Christianity itself first throve and spread in spite of political convulsions, may we not hope that arrangements destined to assuage all the fiery contentions of mankind, may grow up even while these are raging, so as to be ready to take advantage of a lucid interval to bring rulers and people to the paths of peace? If, as I firmly believe, Christianity be destined to make wars to cease throughout the world, it must be genuine, primitive, uncorrupted Christianity, real, practical Christianity, and not the sort of thing which has but too long passed under the name of that holy and powerful religion.

Individualized man, and genuine Christianity, are so separated as to be utterly incapable of union through all eternity. How highly, then, is it incumbent upon us who are anxious to restore the lost lustre of our faith, to take the lead in a scheme which is so congenial with its spirit, which indeed is but a revival of the very order of society (though under far more favourable circumstances) which was established by the first Christian church!

Yes, Sir, I do hope that the Moravian brethren will not long remain almost the only specimen among us of Christian union; but that the Unitarians will promptly, after mature consideration, exhibit to the world a still better and more illustrious display of the power of Christianity to ensure human happiness. Your missionaries will then, indeed, preach glad tidings to the poor, and carry comfort and delight wherever they go, by shewing "that godliness is profitable unto all things, having the promise of this life, as well as of that which is to come."

PHILADELPHUS.

P. S. I will, at some future opportunity, with your permission, point out an easy way of obtaining many of the advantages of Mr. Owen's plan, by association of persons inhabiting the metropolis, and other cities, and following their usual avocations.

in the learning, taste,

and industry of Dr. Jones, in supplying what all but merely prejudiced scholars have long regarded as a desideratum in lexicography. The meaning of Greek words, in their nice distinctive shades of signification, is in numberless instances conveyed loosely and ambiguously to the apprehension of the English student, through the interposed medium of Latin terms. This tribute of an hum

ble individual to the author of the

Greek-English Lexicon, cannot be judged foreign to the purposes of your journal, as among the striking and incontestable advantages which the dictionary in question offers, may be accounted the light which it reTestament. flects on the phraseology of the New

Dr. Jones himself would perhaps be one of the last to feel any surprise at the detection, even in this his lucid and elaborate work, of some of those macula

quas aut incuria fudit, Aut humana parum cavit natura. Dr. Johnson in the transcript for the first edition of his Dictionary, had overlooked the word sea. By a similar unaccountable oversight, Dr. Jones has passed over without the slightest notice the Greek verb for go: Baw, βαω, and βημιο

It struck me also, on a cursory comparison of the Lexicon with the Greek Plays, that one or two various senses might be added with advantage. I take the liberty of submitting them to Dr. Jones's consideration.

anaрxn, in the plural, clippings of hair, strewn as an offering on graves. Orestes, 16.

apu, spill or pour out. Orest.

115.

αναπαλλω, s0gr. Orest. 322. Soga, show or semblance. Orest. 235.

ναυαγιον, (ιππικον,) crush or overthrow of a chariot in the race. Electra, 1472.

στενω, bewail. Orest. 77.

puois, natural beauty. Orest. 126. It appears to me that the senses affixed to anopia, want, doubt, perplexity, should have the addition of

uneasiness, or restless craving of a sick person. Orest. 232.

And that the sense attached to KaTayε, approach, Orestes, 148, (it should be 149,) is an oversight. If this were the meaning, the following word po' is mere tautology. I think the sense is speak low: lower your voice: pwy understood.

Under diapop, to the senses depraved or perverted, disordered in mind seems wanting in addition. Orest. 297.

GELLIUS.

SIR, Islington, Aug. 7, 1823. N reading the Rev. Mr. IRVING's impressive volume, entitled, Orations for the Oracles of God, and an Argument for the Judgment to come, I find that he descants very copiously upon the eternity of hell-torments. It is indeed, a favourite topic, pervading the work from its commencement to its conclusion. He, however, advances nothing more than the usual arguments, and deems the contrary belief, that of universal restoration, pregnant with mischievous consequences. He no doubt writes under the full conviction of the truth of his sentiments, and of course discharges this part of his ministry with fidelity. It is pleasing notwithstanding, to meet with his memorable conclusion, which shall be transcribed.

"Now when reason taketh this picture under her deliberation, I know not what confusion she feels, but surely she is distressed. She thinks it pitiful that a brief, transient space of time like life, should decide and determine these terrible conclusions of eternity. She could wish a taste of it, and then a chance of escaping from it. And oh! it would please her well could she indulge the fond hope of seeing all yet recovered and restored to happy seats. Hell cheated, the Devil himself converted, and the universal world bound in chains of love and blessedness! It seemeth more than terrible to think of wretches swimming and sweltering for ever in the deep abyss, preyed upon by outward mischiefs and distracted by inward griefs, tortured, tormented, maddened for evermore! There is a seeming cruelty in this quietus of

torment, in this ocean of sorrow and suffering, which shocks the faculties of reason, and distresses the powers of belief." (Pp. 393, 394.)

As the Christian orator is thus visited with the compunctious feelings of nature, he may be led to exercise his reason, and review the articles of his belief. And it is to be hoped that a critical and attentive perusal of the New Testament, will lead him to form a creed more accordant with the benevolent character of the Supreme Being, and more auspicious to the best interests of mankind. He deems what he is pleased to denominate the Oracles of God, the fair subject of examination, intelligible to the common reader, and calculated to lead men into a knowledge of all truth. The Bible is not a dead letter, mysterious and unintelligible, needing another revelation from God to make it plain and useful. The preacher thus expresses himself forcibly on the subject

"O! I hate such ignorant prating, because it taketh the high airs of Orthodoxy, and would blast me as an heretical liar if I go to teach the people that the word of God is a well-spring of life, unto which they have but to stoop their lips in order to taste its sweet and refreshing waters and be nourished unto life eternal. But these high airs and pitiful pelting words are very trifling to me, if I could but persuade men to dismiss all this cant about the mysteriousness and profound darkness of the word of God, and sift their own inward selves to find out what lethargy of conception or blind of prejudice, what unwillingness of mind or full possession of worldly engagements, hath hitherto hindered them from drinking life unto their souls from the fountain of living waters. But if I go about to persuade my brethren against the truth of experience, against the very sense and meaning of revelation, against my own conviction, that they may read till their eye grows dim with age without apprehending one word, unless it should please God by methods unrevealed to conjure intelligence into the hieroglyphic page; what do I but interpose another gulf between man and his Maker, dash the full cup of spiritual sweets from his lips, and

leave him as lonely, helpless and desolate as he was before the Lion of the tribe of Judah did take the book of God's hidden secrets and prevail to unloose the seals thereof?" (Pp. 471, 472.)

This statement augurs well. This celebrated preacher and his admirers, with this rational view of the Scriptures, may sit down to a calm and deliberate examination of their contents. The New Testament is consistent with itself. The attributes of the Supreme Being are there never libelled; and the happiness of man is held up as the end of all the divine dispensations. From creeds and from confessions of faith, as from an empoisoned fountain, have issued the tenets most inimical to the glory of God, and subversive of the welfare of mankind. Christ came to save, not destroy, the human species. And should the majority of the inhabitants of the world be condemned to eternal punishment, his mission must prove a curse, and not a blessing, to the children of men. The apostolic asseveration, that where sin hath abounded, grace shall much more abound, is realized only by the final restoration of man to undissembled felicity.

The subject is doubtless attended with difficulty. But as in a court of justice we incline to the side of pity and compassion, so let us adopt that creed from the word of God, which wars not with the feelings implanted by heaven in our breasts. The doctrine of the eternal torments of the wicked is alike irreconcileable with reason and revelation. Nor has this awfully terrific dogma a salutary influence on the mind of man. Love, rather than terror, is the predominant trait of the dispensation of Jesus. The lightnings and thunderings of Sinai have given way to the small still voice of the gospel. Persuasion in vites, denunciation terrifies and drives away. The former avails, whilst the latter multiplies the evils of transgression, by hardening the sinner against his Maker. Thus, agreeably to the well known lines of the poet,

Fear frightens minds, whilst Love, like heat,

Exhales the soul sublime to seek her native seat;

To threats the stubborn sinner oft is hard,

Wrapt in his crimes against the storm prepar'd;

But when the milder beams of mercy play,

He melts, and throws his cumbrous cloak Lightnings and thunder proclaim the Alaway; The stiller sound succeeds, and-GOD is mighty's stile-then disappear,

there!

I must apologize for the length of this communication. The topic is interesting, and I should rejoice to find that the most popular preacher of his day entertained more just views of the glorious gospel of the everblessed God-blessed, because he is so in himself-delighting to render the work of his hands felicitous, either in this world or in the world to come. Mr. Irving compliments the Universalists with the designation of "amiable enthusiasts," adding, that, he has "no hesitation to ascribe the bias of their mind to the very best of feelings, a desire to save the mercy and benevolence of the Almighty" whilst he confesses that "the mercy and goodness of God, exceeding great, and greatly to be adored, is sufficient for the salvation of all the earth." Of these concessions let not their author be ashamed. They are dictated by the omnipotent energy of truth, and are sanctioned by the sublimated genius of Christian charity. The great and good Dr. Isaac Watts says, the blessed God should at any time, in consistence with his glorious and incomprehensible perfections, release those wretched creatures (suffering future punishment) from their acute pains and long imprisonment, I think I ought cheerfully to accept this ap pointment of God for the good of millions of my fellow-creatures, and add my joys and praises to all the songs and triumph of the heavenly world, in the day of such a divine and glorious release of these prisoners. This will, indeed, be such a new, such an astonishing and universal jubilee, both for evil spirits and wicked men, as must fill heaven, earth, and even hell, with joy and hallelujahs!"

"If

J. EVANS.

An Essay on the Nature and Design of Sacrifices under the Mosaic Law, and the Influence which Jewish Ideas and Language concerning them had upon the Language of the New Testament. By the late Rev. Henry Turner.

(Concluded from p. 378.)

E come now to the last part of

WE our undertaking, namely, after

the view that has been given of the subject of Jewish sacrifices, to account for the language of the New Testament concerning them. We do not intend-it is no part of our object in the present essay, to take a general view of the design of Christ's death, or of the arguments which are brought from a variety of sources to prove what are called orthodox views respecting it. Our intention is, on the supposition that other evidence is inconclusive, or at least not forcibly and undeniably leading to the adoption of these views, to examine what is urged in further proof of them from comparisons made in the New Testament between the death of Christ and the sacrifices and ceremonies under the Mosaic law. And we think that having first shewn that there are no indications in the original records of the Mosaic institutions, or in any of the language of holy Jewish writers respecting them by which we could discover that they were appointed with "a principal intention to prefigure the death of Christ," we may fairly demand a proportionably stronger case to be made out, in proof of the literal sense of such expressions occurring in the New Testament; and may conclude that there is considerable previous probability in a scheme of figurative interpretation with respect to them. This, however, is a course of argument which Dr. Magee charges with artifice and sophistry. (See No. 38.) And in his second sermon (near the beginning) he protests against the use of it in the following words: "In the mode of inquiry which has usually been adopted on this subject, one pre vailing error deserves to be noticed. The nature of sacrifices, as generally understood and practised antecedent to the coming of Christ, has been first examined, and from that, as a ground of explanation, the notion of Christ's

sacrifice is derived, whereas, in fact, by this all former sacrifices are to be explained, and in reference to it only, are they to be understood. From an error so fundamental," &c.

Now, is it possible for Dr. Magee to be blind to the futility of such an argument? Is it not, in the most glaring manner, to beg the question in dispute? If the notion of Christ's sacrifice is already determined, as Dr. Magee would have it, why inquire further into the matter? But if confirmation be sought for, from the ancient sacrifices; then, let them speak for themselves, and shew us what their real and original import was.

If Dr. Magee would avoid arguing in a circle, he must take the course of the argument he condemns.

The question of the proper sacrifice of Christ is at issue-argued in the affirmative, by shewing that the death of Christ is compared to sacrifices under the law; we should now expect that a distinct inquiry should be made into the nature and purport of sacrifices under the law; and that it should be proved that they represented the doctrine of the satisfaction of sin by vicarious punishment, and whatever else is essential to the popular notion of the sacrifice of Christ; and this is attempted to a certain point; (indeed, the older writers would have been ashamed to confess failure in it ;) but when it is found, or at least vehemently suspected to be untenable, (see Dr. Magee's first sermon, passim, and No. 13, 17, and especially 39,) then the advocate for modern orthodoxy turns round upon us, and tells us that it is unnecessary to inquire further into the Mosaic sacrifices, for they are compared in the New Testament to the great sacrifice of Christ, and " from this alone derive their meaning, by this alone can be explained."

And the next time that the sacrifice of Christ is questioned, he will run the same round; shifting from one to the other, and escaping confutation by assuming alternately, the vicarious import of the death of Christ, and that of the Mosaic ceremonies-so that we may well adopt an expression pronounced on a somewhat different occasion, and say, that “so long as” the first of Dr. Magee's discourses on