made in defence of religious liberty by Henry Montgomery and other intrepid advocates cannot but be still fresh in the recollection of our readers.

"The number of Anti-trinitarians in the North of Ireland is now considerably above thirty thousand, who it must be admitted are among the most opulent, peaceable, loyal and best educated inhabitants of the country. In connection with their congregations there are several well-enclosed burying-grounds; a number of efficient schools for giving instruction in general and classical education; many well-attended Sunday-schools for the accommodation and improvement of the children of the humbler classes; and a few libraries."

11. The article on Anti-trinitarianism in the South of Ireland is by the Rev. Dr. Ledlie, who candidly remarks that "Dublin and the South of Ireland are not favourable to the growth of any kind of Protestant Dissent. The great mass of the people is Roman Catholic, and strongly wedded to and securely guarded in their religious opinions; and the aristocracy are principally of the Establishment."

12. Carmarthen College, Wales.-The history of this institution, which is one of the oldest Dissenting Academies in Great Britain, is ably written by the Rev. Dr. Thomas Rees. It originated more than a century and a half since, and has supplied the Principality and many of the Presbyterian pulpits of England with a succession of well-instructed and, generally speaking, liberal-minded ministers.

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"It is the distinguishing characteristic of the Welsh Academy that, from its first institution, it has never restricted its education to students of any one denomination, or of any single creed. In the appointment of tutors, also, the Board have acted with the same disregard to denominational and theological distinctions."

13. A brief notice of Anti-trinitarianism in South Wales next follows, from the pen of the Rev. David Lloyd, with a list of the congregations and their ministers in the Principality.

14. A beautiful article on the Mission to the Poor is furnished by the Rev. J. Johns, who gives a very pleasing account of the benevolent originator of the Ministry at Large, JOSEPH TUCKERMAN, and who well describes the plans and objects of this valuable institution. Eight of our cities have established a Mission - London, Liverpool, Manchester, Leeds, Birmingham, Bristol, Leicester and Halifax, and greatly should we rejoice to see the number extended.

"Qualifications," says Mr. Johns, "are requisite for this service, which cannot be expected to start up at every demand for them, or to be acquired by educational processes which have not had them distinctly or primarily in view. We have a ministry trained for the service of the educated classes; but we are rowing the boat with a single oar, until it is balanced by a trained ministry for the uninstructed and neglected."

15. A very valuable paper from the pen of the Editor next follows, on the subject of Anti-trinitarianism in Germany. The religious mind in that country is in a state of the utmost activity, and the most encouraging expectations may be entertained from all that is there passing. Dr. Beard quotes from the writings of Neander, Bretschneider and Wegscheider, three of the most eminent and influential divines in Germany, and shews that their opinions, in common with the great bulk of the Protestant community, are Anti-trinitarian. Great associations have been formed for the promotion of religious knowledge and Christian benevolence, founded on the grand principles of religious liberty, in which Protestants of all denominations are embraced. Of one of these, "The Evangelical Union," or the "Gustavus-Adolphus Institution," founded in honour of the Swedish hero who lost his life in defence of religious liberty, Dr. Beard says,

"The existence and prosperity of this institution are to us among the most gratifying signs of the times. Surely, if any thing can, this society will con

tradict and put an end to the shameful misrepresentation which the selfsatisfied orthodoxy of this land has long industriously spread abroad, alleging the lamentable condition of the German churches. Would that in this particular, at any rate, our English churches were equally near to Christ! And what Englishman, who has raised himself above the petty disputes of the several classes of creed-Christians in these kingdoms, does not feel half-ashamed and deeply grieved when he contrasts the noble and truly Christian spirit of this great Association with the ludicrous littleness by signs of which he finds himself surrounded, each tiny party, nay, (for in truth it comes to that,) each individual, requiring mankind to pronounce his shibboleth, or without doubt perish everlastingly. A string of metaphysical propositions in one hand, the other pointing to the ever-burning flames of the bottomless pit, with these words'This or That'-proceeding from his lips-such is the image of an Evangelical preacher in the nineteenth century! Not without reason, therefore, has the writer long since turned his hopes to the land of Luther, the birth-place of the Reformation, with the earnest and not altogether unauthorized desire that new light and a better spirit may come hence into this bigoted and distracted country."

The great Reformation in the Catholic Church recently commenced by Ronge, Czerski and others, is a remarkable event, not only in the history of the religion of Germany, but of Christianity. The essential characteristic of this reformed "German Catholic Church" is religious liberty; but the records of their proceedings prove that it holds Anti-trinitarian opinions. The new Reformation is spreading rapidly, and the results will undoubtedly be most favourable to the interests of pure religion.

16. The next article, on the French Protestant Church, is also supplied by the Editor. This Church is divided into two classes, the Exclusives and the Liberals. "The latter is the national and predominant party."

"The exclusives are Trinitarians, while those who are liberal in spirit, though they may differ from one another in minor points, and hold dissimilar views touching the person of Christ, are, in the broad sense of the term, Unitarians. The French Protestant Church, in regard to its outward relations, consists of two divisions, the Reformed Church and the Lutheran Church; a distinction that is founded in historical considerations which have now nearly lost their importance. Of these two, comprising about two millions of souls, the Reformed is by far the larger, having 485 ministers, while the Lutheran division has 244. How many have renounced the Trinity, we have not the means to determine with exactness. Facts, however, within our knowledge give us reason to think that not more than two hundred of these clergymen still hold the doctrine in any form."

17. Anti-trinitarianism in Transylvania is a highly interesting essay, written by a distinguished member of the Unitarian church in that country, and translated by John Paget, Esq., who has added several useful notes. The Unitarians of this country are about 50,000 in number; they are protected by the Government, and

"—are no longer disturbed in those rights and privileges which have so often been assured to them by the laws. They enjoy the same liberties with the other established religions, and two of the highest posts under Government are at present filled by Unitarians."

18. Anti-trinitarianism in Geneva.-In this article, which is written by the Editor, we had hoped to find fuller details on the subject of a church so interesting as that of Geneva, and in which so many important events have occurred.

"The Genevan is a national church, represented by a body designated 'La Venerable Compagnie des Pasteurs de l'Eglise Génévoise,' which consists of thirty clerical members, who govern the university as well as the church. This venerable company has no formal confession of faith. The greater number of its members, while they hold a supernatural form of Christianity, have given up the old ecclesiastical doctrines. The ministers assume no other obligation in regard to their teachings than is involved in these words: 'I swear to preach

purely and fully the Word of God, as it is contained in the Holy Scriptures." Generally, among Swiss Protestants, the old doctrines of the creeds find few adherents in the clergy or the people."

19. A very brief article on English Unitarian Writers is supplied by the Rev. W. Turner, M.A., followed by a list of Publications from which a knowledge of Unitarian Christianity may be obtained. Many names and works are omitted which we might have expected to find noticed-but we are aware that in so limited a space it was difficult to make a selection.

20. A List of Unitarian Congregations and Ministers in England and Scot land is necessarily imperfect, but it is nevertheless an interesting and encouraging document.

21. Manchester New College-its Officers and Regulations-concludes the volume; and we cannot but repeat our wish that the Editor had subjoined to this paper a fuller history of this institution than has hitherto appeared.

We have thus gone cursorily over the contents of this very instructive and useful work. Many of the articles of which it is composed are mere sketches, and leave us wishing to know more. Indeed, each of the essays might appropriately form the ground-work for a separate book. In respect of Unitarianism in our own country, we should have been glad of fuller and more statistical details. Our Sunday-schools and other institutions for the edu cation of the poorer classes, our numerous associations for the diffusion of religious knowledge and the promotion of benevolent objects,-would have furnished matter for many important pages; and in a future edition of this work, which we hope and expect will be required, Dr. Beard will have many things to add and some things to alter. Our American brethren publish annually a Unitarian Almanac, in which statistical and other information of almost every kind that can be desired respecting Transatlantic Unitarianism is given in detail; and we do not see why the present work, or some portions of it, may not occasionally or periodically be presented to the public, containing all that information which the lapse of time and the progress of events will render necessary. Meanwhile, our best thanks are due to Dr. Beard for the valuable matter he has here collected together, and for the encouragement which is thus afforded to the lovers of Christian truth and liberty to persevere with zeal and energy in the great work which is given them to do.

Numismatic Illustrations of the Narrative Portions of the New Testament. By John Yonge Akerman, F. S. A. 8vo. Smith, Old Compton Street. 1846.

WHENEVER a man gives his chief attention to any one source of knowledge, like coins, and then brings his labours to bear on any other branch of study, like the New Testament, the fruit of such labour cannot but be valuable. Engraved coins, like sculptured marbles, are never very full of information, but they make ample amends to us by their exactness and their undoubted veracity. Books, which are only the copies of copies, may be distrusted as at last faulty by mere carelessness; but the antiquary takes out of his cabinet a series of coins which vouch for the truth of the facts which the historian relates. Thus, when the Pharisees sought to entangle Jesus about the lawfulness of paying tribute to Cæsar, they shewed him, at his request, the coin with the image and titles of the emperor; and Mr. Akerman gives us an engraving of the current Roman coin of that day, being probably the same as that which our Lord then held in his hands. It bears the head of the emperor Tiberius, with the name of Tiberius Cæsar, son of the divine Augustus. Again, the manuscripts differ as to whether Jesus, after rebuking the storm, crossed into the country of the Gergesenes or Gadarenes. The best manuscripts say Gadarenes, and Mr. Akerman strengthens these by producing a coin of the city of Gadara, while the city of Gergesa remains unknown to the

geographer. In the Acts we are told that the city of Ephesus was Templekeeper to the Great Diana, and to that which fell from heaven; and Mr. Akerman quotes coins on which the curious title of Temple-keeper to Diana is claimed by the city of Ephesus. He also produces a coin with the curious rude statue of the goddess; which, by the bye, we fancy is not a representation of the Great Diana, as he supposes, but of that which fell from heaven,a rude ancient statue, of which the date was before the memory of man. The statue of the Great Diana is also known on the coins of Ephesus, though Mr. Akerman does not give it; nor does he quote the coin in which the city boasts that it was twice Temple-keeper, alluding to the two temples that held these statues. Again, we venture to differ with our author as to where the eighth or Augustan legion was quartered. Dion Cassius says that it was stationed in Germany, and an inscription confirming this has been found at Strasburg. But, on the other hand, by Acts xxvii. 1, we see that Paul was delivered as a prisoner to a centurion of the Augustan legion; and we have a coin of Beroot, in Syria, shewing that part of the legion was there. Mr. Akerman seems not to be aware that legions were often divided; and we would refer him to the Notitia Dignitatum for instances. No doubt, some cohorts of the eighth legion were in Syria, while the rest were at Strasburg. Mr. Akerman's impartiality had led him to doubt the information given by his favourite coins, and to seek for a more far-fetched interpretation of the passage in the Ácts.

This elegant little volume has illustrated this subject without exhausting it; but we heartily welcome every fellow-labourer who sees that even Sacred History can be assisted by those studies which used to be left to aid only that history which was then nicknamed profane.

S. S.

Life in Christ. Four Discourses upon the Scripture Doctrine that Immortality is the Peculiar Privilege of the Regenerate, being the Substance of Lectures delivered at Hereford in the Year 1845. By Edward White, Minister of the Congregational Church meeting at Eignbrook Chapel. Jackson and Walford. 1846.

THESE discourses are in themselves a theological curiosity; but as symptoms of the state and tendencies of orthodox theology, they are of far greater importance. They are, intrinsically, the protest of human nature in Mr. White (whether regenerate or unregenerate we dare not guess), against the doctrine of eternal punishments. They tell us that this horrid doctrine is plainly on the wane among the English Calvinists or Independents. They give us reason for inferring that it is so with many, both preachers and congregations, who have not yet, like Mr. White and his hearers, found a definite substitute for that doctrine. Mr. White's "Life in Christ" is a revival of the destruction scheme. He thinks man is by nature mortal, in soul as well as body; that Adam might have gained immortality on earth for himself and his race by obedience, but lost it by disobedience; that God offers immortality again on condition of faith in Christ; that all will be raised from the dead; that punishment in an intermediate state (which we might call purgatorial but for its negative result) will be inflicted on the wicked, who will, together with the heathen, afterwards be blotted out of being, and the regenerate be raised to eternal happiness. Such is one of the many orthodox protests against orthodoxy. It is a clumsy, cumbersome scheme; it is but a palliation, after all, and not a removal, of the moral objections against the scheme of partial salvation; but it is a great advance upon Calvinism. And yet more ;-it is a breach of the fortress, a "hole in the wall" that was once so compact and sound on every side, impregnable to argument or conscience. It is the assertion and the exercise of the right to think. Mr. White and his congregation are set fairly out on their "travels in search of a religion" such as shall be satisfactory to their own minds and hearts. And if all Christians would do

this in right earnest, individually or in groups, it would be well. If all Christians might do this, it would be well indeed. But the creeds and the clergy, dissenting as well as established, practically forbid it in most cases. Honour, then, to all who, like Mr. White and the Hereford Congregationalists, are resolved to gain full persuasion in their own minds!

Of the scriptural argumentation employed, and the doctrinal results brought out, we have little to say. We are, in fact, disappointed with the work, and only interested in the effort. Its scriptural reasoning does not rise one step above the common orthodox text-torturing and word-catechizing. The destruction scheme is brought out of the same texts which yield the eternalpunishment scheme under other orthodox hands. The mortality of Adam in Paradise comes out of the same texts that give his immortality to other critics. No higher or more comprehensive principle of interpretation is attempted by Mr. White than is customary with the most slavish repeater of thorough orthodox interpretations. Mr. White is running in shackles. We only wonder how he could move at all;-few could have gone so far under such incumbrances. If he is to go further, he must find better instruments of progress. Perhaps his next step will be to principles of interpretation, such as have been applied by Dr. Pye Smith and other learned Independents to portions of the Scriptures, and would be applied to the whole by men (like Mr. White) who are not afraid of avowing new doctrinal conclusions.

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Mr. White truly observes (p. 246), "that nearly the whole stock of phrases in ordinary use on the subject of future punishment is UNSCRIPTURAL." (The emphasis is his own.) "It ought to be pointedly remarked that the customary terms, "eternal or endless misery," everlasting torments," "endless woe," spiritual and eternal death," are every one of them unsanctioned by apos tolic usage; they are the traditions of men." But what a slavish, literal scripturalist is he, how unjust to the real character of the writings which he means to honour,-who, with Mr. White, maintains as one head of his doctrinal theology, "that the punishment of the wicked will be through the torture of fire"! (P. 234.)

Twice in his book Mr. White, very justly, hints the practical inefficacy of the doctrine of eternal torments in comparison with the Romish purgatoryforgetting, however, that his purgatory, followed by destruction, is in turn inefficacious, compared with the remedial one.

"That such a near and definite penalty is more fitted to impress with prac tical dread than even an infinite one extending into the distant futurity, will be abundantly manifest to those who remember (as has already been suggested) the comparative influence of purgatory, and of the doctrine of eternal misery in Roman Catholic countries. In order to escape the former, and to deliver departed souls from it, how much both of labour and money has been expended since first the delusion prevailed. But to escape the latter, how little care!"— P. 311.

Let us hear Mr. White's healthy approval of right reasoning and sound moral views of religion. He urges (pp. 290, 291) in favour of his own statements,

"that they constitute altogether A SCHEME OF RELIGION more intelligible to the ordinary moral understanding of mankind, and therefore more likely to be practically efficacious, than the opinions which are generally entertained." It is "impossible for Christianity to fix too firm a grasp upon the convictions of the intellect and upon the warmer sentiments of the heart. It is, however, to be admit ted, with much lamentation, that the popular spiritual religion around us does not thus excite the mental faculties to vigorous and believing action; does not commend itself, in all its parts, to the hearty assent of the meditative power; does not elicit the free, graceful and joyous expression of the feelings of the soul. The truth of the gospel is received, and the faith of it operates to an admirable extent in the production of a holy life; but the scheme of eternal salvation, as a whole, is seen by the common mind invested in a sort of lurid, indistinct haze, which takes it completely out of the range of topics adapted for the ordinary exercise of thought and reflection.