testified their author to be, in the highest sense of the word, a religious character; but his whole life has been a series of the exercise of Christian virtue and elevated piety. Who would have believed that a University, within the walls of which the immortal Erasmus Roterodamus once taught, and which had produced such a man as Milton, should ever, and even in the twentieth year of the 19th century, sink to such a depth of barbarity! (Bestialität!) But omnia jam fient,' &c.; and we must not wonder that in this island, as well as on the continent, there should be instances of the existence of dull heads and infected hearts in Universities, when the direction of these institutions is entrusted to the learned corps of frères ignorantins." -P. 54. J. Y.

ART. II.-Substance of a Speech delivered in St. Andrew's Hall, Norwich, October 22, 1829, at the Adjourned Meeting of the Reformation Society. With an Appendix, containing Extracts from the Works of Unitarian Writers. By Rev. J. W. Bakewell. Norwich: Bacon and Kinnebrook. 1829. Pp. 32.

A VERY beautiful chapel, erected by the Jesuits, was opened in Norwich, a few weeks ago, after considerable preparation of the public mind, and with much imposing ceremony, which, however, did not avail to fill the place, the services being very scantily attended. No particular curiosity would have been excited by the event, had not the ringers of St. Giles', (in which parish the chapel is situated,) in the hope of being liberally rewarded, distinguished the day by a joyous peal from their bells. The clergy were much scandalized by the exhibition of such a popish spirit, which they supposed to have been encouraged by the magistracy; and at a public meeting, which was soon after held by the Society for the Conversion of the Jews, the Rev. F. Bevan (an evangelical clergyman) made a fierce attack upon the Catholics and all who tolerated them, and pledged himself to form a Reformation Society in the city within a few days. He redeemed his pledge; a meeting being called for the Friday of the same week. There was (we believe) but one speaker besides himself, and the audience consisted almost entirely of ladies. There was much prayer, but little of any thing else, except invective against Catholics, Jews, and especially Unitarians,

who were declared to be worse than either. It was agreed that a meeting should be held on Wednesday, October 21, when a delegate should be brought down from the Parent Reformation Society, and when a larger audience might be collected from the company assembled for the sessions' week. In the meanwhile, Mr. Sergeant Firth exerted himself to counteract the efforts of the Protestant agitators. He declared through the newspapers the illegality of prayer in St. Andrew's Hall!-obtained from the Bishop a testimony of disapprobation of the proceedings, and engaged many of the most influential clergy (who are also the most moderate) to inculcate a spirit of liberality and peace. meeting was expected to be so stormy that many peaceable inhabitants, whose curiosity was much excited, were deter

The

red by fear from entering the hall: and, dom disgraced a religious meeting. The in truth, such a scene of tumult has selpresence of ladies alone restrained the polemical combatants from proceeding to blows; and the confusion was so great, that the reporters were obliged to give up all hope of carrying away a correct account of the speeches. The business of the meeting (assembled for the express purpose of organizing a system of persecution) was introduced by prayer; the first attempt at which, however, was interrupted by objections on the part of Mr. Firth; and the chairman and the audience were called up from their knees to listen to an argument concerning the legality of prayer in an unconsecrated place. A Lieutenant Rhind, the delegate from the Parent Reformation Society, was the principal speaker on the first day, and the sentiments which he expressed in the first part of his address, his declarations of the gentle and peaceable spirit of Christianity, were worthy of a better cause, and sounded strangely in the ears of some who conceived that his errand had a far different object than the promotion of peace. These sentiments were followed by some of an opposite character-by expressions of horror against the idolatrous Catholics and the "blasphemous Unitarians." No one took notice of these expressions, and the stigma would have remained, had it not been found necessary, late in the afternoon, to adjourn the meeting to the next day. Mr. Bakewell then presented himself to speak, stating that his object was to remonstrate against the application of the word blasphemous to Unitari. ans. The tumult which his appearance excited was deafening; but he stood his

ground, and at length, supported by some of the more moderate clergy, and encouraged by the chairman, he obtained a hearing. His success was complete. The tumult was changed to applause, the reverend gentlemen vied with one another in demonstrations of respect, and Lieutenant Rhind immediately offered a public and ample apology. In answer to his plea that he misrepresented through ignorance, there arose a cry of, "You ought to have informed yourself." A poor Catholic proposed that the money raised should be applied to the relief of the unemployed operatives of that city; which motion was carried by a large majority. A committee of the Norwich Branch Reformation Society was however formed; not because the majority of the meeting were in favour of the motion to that effect, but because the confusion was so great that the purport of the motion was mistaken. It is thought that the society will effect little good or harm. The first levy of the tax on intolerance is already disposed of in the service of the poor. The loyal are shocked that any measures should be instituted against the favourites of our Popish ad. ministration, the moderate wish to maintain peace, and it is clear to all who are not blinded by a spirit of proselytism, that the Catholic population is too insignificant to effect any mischief; and that, if it were not, the institution of a Reformation Society is the surest method of increasing their influence. They are conducting themselves with much propriety, and by their moderation have put to shame the professors of a purer faith. The Rev. Green, pastor of the old Catholic congregation, declined a public conference to which he was challenged, op the ground that more is usually lost to the cause of charity than gained to that of truth, by controversies on the hustings. He has begun, instead, a series of discourses on the doctrines of his church, which are weekly announced by advertisement, and to which he invites the public. They are published as soon as delivered, in a very cheap form, and he holds himself in readiness to answer objections which may be made through the press.

It so rarely happens that a fair opportunity offers of explaining and defending our opinions before an audience of thousands, that we rejoice much at the part which Mr. Bakewell took on this occasion.

We give, as the passages which, from their peculiar reference to the occasion, will be most interesting to our readers,

the commencement and the conclusion of Mr. Bakewell's speech; omitting the summary which intervenes of Unitarian opinions.

" SIR,

"As the professed object of this meeting is the promotion of religious truth, I caunot be considered as an intruder, and I shall be welcomed with open arms by the gentlemen who support this Society, because, as they profess so tender a regard for the souls of meu, they will, after a candid hearing, be induced to think that I and others of the same religious persuasion are not in the dreadful state of reprobation which they fearfully apprebend. I appear here, not as a Romau Catholic, but as a Unitarian Christian (great uproar). I will speak. (Chairman said, Sir, you shall be heard.) I am, I again declare, a Unitarian Christian, a minister of a religious society in this city, the members of which are highly respectable in point of character and station,-several of whom are in offices of high trust-several of whom have filled the chair of the chief magistrate with honour to themselves and advantage to their fellow-citizens. No reflection, I believe, has hitherto been thrown upon their character. No, Sir, they have lived in peace, they have endeavoured to promote peace; they have discharged their duties with exem plary diligence and fidelity; they have obtained, and I do say they have merited, the esteem of their fellow-citizens. And, Sir, I see before me the picture of a man, a Unitarian Christian, who has for many years represented in Parliament the interests of no inconsiderable portion of the citizens of Norwich. Who has dared to attack the character of Mr. Smith? Is he not a man of inflexible integrity? Is he not a man whom all respect? Aud yet, he is a Unitarian Christian. But, Sir, a stranger has presumed to come into this Hall, in which many Unitarians have presided as chief magistrates of this city-a stranger has presumed, I repeat the word, to come here into this Hall, in the character of the organ of the Reformation Society, and hold up the Unitarians to the malice, the hatred, and the execration of their fellow-citizens. Yes, he has thrown out the torch of discord. The professed and regular servant of a society for the promotion of Christian truth and Christian charity, has denominated Unitarians blasphemers. Yesterday I heard the epithet applied to us, aud to the disgrace of the cause which these gentlemen profess to advocate, not oue murmur of dis.

approbation was uttered. All were perfectly silent; the calumny passed with out one word of reprobation. The speaker, in his first address, uttered in beautiful language many sentiments, apparently imbued with the spirit of Chris tian charity. I rejoiced that the Society had an advocate so beniguly disposed. But to my regret, in his reply to the admirable speech of Archdeacon Glover, (tumult,) a very different spirit was manifested. The spirit of this Society, the spirit of proselytism broke forth, and all the fair professions of kindness and charity were clearly manifested to be words signifying nothing. This advocate of the Reformation Society quoted Scripture in condemnation of the Archdeacon's pointed remarks, and by the force of his eloquence he gave considerable effect to the passages with which his speech was interlarded. All sects can quote Scripture in self-justification and in condemnation of others. But I do maintain, that the spirit which he manifested was not in accordance with the precepts which he alleged. No, the spirit was not dictated by that wisdom which cometh from above, but, to use the language of the apostle, and disclaiming all personal application, the tendency of this spirit is carthly, is sensual, is devilish.' Do not misunderstand me. Where envying and strife are, there is coufusion and every evil work. No, the spirit that is from above-I quote the very words which the gentleman gave us yesterday-the spirit from above is first pure, then gentle, peaceable, and easy to be entreated, full of mercy and good fruits.' The blasphemous Unitarians! Yes, these, gentlemen, are the very words which this advocate of Christian peace, this servant of a society which professes to have a chief regard to the souls of men, to the cause of Christian charity and truth-these are the epithets which he applied, in the professed promotion of the objects for which he came, to a highly respectable body of Christians. In his first speech we had specious and fine-sounding words, but the actuating spirit could not be long concealed. The foul breath of slander has infested the air of this spacious Hall. But virtue itself 'scapes not calumnious strokes.' I would have the gentleman beware how, in his zeal to promote, what? surely uot the principles of the Reformation -most certainly not the spirit of Christianity-he brings upon himself the heavy arm of justice. Unitarians are not disposed to have recourse to retaliation. They know better than to return railing for railing, for they

know that Michael the Archangel, when contending against the Devil, durst not bring against him a railing accusation.' But a Unitarian does not like to be held up to the execration of his fellow-citizens, and he may perhaps think it proper to use those means which the law allows to protect his character and his person. (Not person, said some gentleman near.) Yes, I repeat the word, I say his person, for if a Unitarian is a blasphemer, i. e. according to the definition of Johusou, and indeed according to the usual acceptation of the term, 'a wretch that speaks of God in impious and irreverent terms,' he deserves the execration of his fellow-creatures. And some men, in their zeal for God, might not unnaturally think it would be doing him service to remove such a wretch from the face of the earth, and exclaim, Should each blasphemer quite escape

the rod,

Because the insult's not to man, but
God?'

Yes, some, excited by the spirit of religious fanaticism, will not unnaturally, and quite in agreement with the recorded spirit of Lieut. Rhind, who, in unison with his vocation, would convert a professed religious society into a church militant, and who certainly maintains his argument as well as any military man in the world,' and who comes here as a cannon overcharged with double cracks, to lay redoubled strokes upon the foe,'

some men, I say, actuated by the spirit of this religious knight-errant, who in the days of chivalry would have cut every poor Unitarian in his way to fritters,religious enthusiasts, guided by the lessons of this zealous champion, will naturally be disposed to cry out, 'Prevent the curst blasphemer's tongue to rage,

And turn God's fury from an impious age,'

and will be deterred from executing vengeance on the denounced enemy of God, only by the salutary fear of the protecting arm of the civil power.

"Blaspheming Unitarians! But I would apply to him the words used by our honoured Saviour, relative to his persecutors: Father, forgive him, for he knows not what he does!' In what, however, I ask, do Unitarians blaspheme? There are amongst them wicked men ; there are perhaps blasphemers, as there are wicked men and blasphemers in every other denomination of Christians. But I do maintain that blasphemy and Uni

tarianism have no more connexion than blasphemy and Trinitarianism, than blasphemy and Calvinism, or any other isms into which the Christian world is divided. Unitarians, indeed, are blasphemed ('what are you but a blasphemer'); and almost every sect thinks it right to go out of the way to attack and revile us, (of which we have just had an iustance,) and to hold up our opinious and even our characters to the indignation and execration of our fellow-christians. (Not characters, said some gentlemen on the hustings.) Yes, I maintain characters, because according to the definition of blasphemy by our great lexicographer, and which is in accordance with its common acceptation, the usual epithet of blasphemer does expose our characters, our persons, to scorn and execration.

"Gentlemen, have patience with me whilst I give you a brief summary of the opinions maintained by the generality of Unitariaus. I shall not trespass long on your time. I think I am promoting the interests of truth and charity, and when you know our sentiments, I trust you will have rather a less unfavourable opinion, and that you will refrain your tongues from evil, and your lips from speaking guile.""'

"Much was said on the subject of justification by faith alone. The Reverend advocates of the Reformation Society appear all imbued with a deep sense of the essential importance of this be lief. Nay, we were told, that the doc trine of justification by faith in the merits of our Redeemer alone, was considered by the Society the all-important doctrine of the Reformation; and because the Roman Catholics attach some importance to human merit, the Society has a principal regard to their conversion from this supposed most dangerous error. Other doctrines of the Catholic Church have been attacked, and are to fall in ruins before the active siege of this militant Society, which comes forth with the olive branch of peace in one hand, and the torch of discord in the other; which commences its operations with soothing words, with the enticing professions of universal amity, but, pregnant with a zeal for proselytism,' it cannot contain the bitter spirit which is in it, it soon brings forth persecution; and this demon proceeds to acts of hateful strife, hateful to all who have learnt of him that was meek and lowly in heart. One Reverend Gentleman, in particular, was anxious above all things to impress his notions

of justification on the attention of the meeting; and he especially enforced a belief in them as essential to salvation. I believe I do not misrepresent. But then it follows clearly, that a large majority of the Church of England is in a state of error-of damnable error. Threefourths of the clergy of the Establishment are Arminians, and all those, therefore, according to the doctrine of this Society, are in fatal error. As, then, true charity ever begins at home, I call upon them, as men actuated with the genuine spirit of patriotism, as fathers, as brothers, as Christians, as members of the same household, partakers of the same pasture, sheep of the same flock, to look after those of their own, who have, in their opinion, strayed far from the only safe fold, and are wandering abroad over the wide pit of perdition, which will soon open its mouth to swallow them up for ever and ever. Yes, you maintain that those most nearly and dearly connected with you, to whom your first sympathy is due, those with whom you go up to the house of God in company, are on the edge of a fatal precipice. Look then to your own friends aud children, stretch forth a helping arm to save them, enlighten their darkened minds, guide their bewildered steps, and when you have brought them, on whose understandings you may surely hope to operate more effectually, into that only true and saving faith,' then go forth to convert your Roman Catholic brethren; but at present, by your own admission and lamentation, a wide field is open to you at home. A numerous majority of the members of the Church of England are Arminians; you believe that they cannot be saved under any other profession than that of Calvinism. Be consistent, be honest, before you are charitable; put your own house in order before you busy yourselves with the concerus of others. It is your duty, as Christians, first to work at home, and then, when you agree amongst yourselves, when you have given life, and health, and vigour, to the sickly, the perishing members of the Church of England, you may with less inconsistency and with better prospects of success, put forth your energies to convert the Church of Rome. At present you may be assured that you spend your money for that which is not bread, and your labour for that which satisfieth not."-Pp. 14-16.