sophers were either wholly ignorant, or had no settled notions. But there are other subjects on which the Academicorum ex may be admitted, I apprehend, without injuring the foundations of our religion; such are the questions which relate to the power of evil spirits to suspend the laws of nature, or to actuate the minds of men; to the materiality or immateriality of the human soul; the state of the dead before the general resurrection; the resurrection of the same body; the duration of future punishments; and many others of the same kind. Some one will think that I here speak too freely, and accuse me, probably, as an encourager of sceptical and latitudinarian principles. What! Shall the church of Christ never be freed from the narrow-minded contentions of bigots; from the insults of men who know not what spirit they are of, when they would stint the Omnipotent in the exercise of his mercy, and bar the doors of heaven against every sect but their own? Shall we never learn to think more humbly of ourselves, and less despicably of others; to believe that the Father of the universe accommodates not his judgments to the wretched wranglings of pedantic theologues; but that every one, who, with an honest intention, and to the best of his ability seeketh the truth, whether he findeth it or not, and worketh righteousness, will be accepted of him?

I have no regard for latitudinarian principles, nor for any principles, but the principles of truth; and truth every man must endeavour to investigate for himself; and, ordinarily speaking, he will be most successful in his endeavours, who examines, with candour and care, what can be urged on each side of a greatly controverted question. This sort of examination may, in

some instances, produce a doubt, a hesitation, a diffident suspension of judgment; but it will at the same time produce mutual forbearance and good temper towards those who differ from us; our charity will be enlarged, as our understanding is improved. Partial examination is the parent of pertinacity of opinion; and a froward propensity to be angry with those who question the validity of our principles, or deny the justness of our conclusions, in any matter respecting philosophy, policy, or religion, is an infallible mark of prejudice; of our having grounded our opinions on fashion, fancy, interest; on the unexamined tenets of our family, sect, or party; on any thing rather than on the solid foundation of cool and dispassionate reasoning. Iliacos intra muros peccatur et extra. Churchmen as well as dissenters, and dissenters as well as churchmen, are apt to give a degree of assent to opinions beyond what they can give a reason for; this is the very essence of prejudice; it is difficult for any man entirely to divest himself of all prejudice, but he may surely take care that it be not accompanied with an uncharitable propensity to stigmatize with reproachful appellations, those who cannot measure the rectitude of the Divine dispensations by his rule, nor seek their way to heaven, by insisting on the path which he, in his overweening wisdom, has arrogantly prescribed as the only one which can lead men thither.

This intolerant spirit has abated much of its violence in the course of this century amongst ourselves; we pray to God that it may be utterly extinguished in every part of Christendom, and that the true spirit of Christianity, which is the spirit of meekness, peace, and love, may be introduced in its stead. If different

men, in carefully and conscientiously examining the Scriptures, should arrive at different conclusions, even on points of the last importance; we trust that God, who alone knows what every man is capable of, will be mer. ciful to him that is in error. We trust that he will pardon the Unitarian, if he be in an error, because he has fallen into it from the dread of becoming an idolater, of giving that glory to another which he conceives to be due to God alone. If the worshipper of Jesus Christ be in an error, we trust that God will pardon his mistake, because he has fallen into it from a dread of disobeying what he conceives to be revealed concerning the nature of the Son, or commanded concerning the honour to be given him. Both are actuated by the same principle-THE FEAR OF GOD; and, though that principle impels them into different roads, it is our hope and belief, that, if they add to their faith charity, they will meet in heaven. If any one thinks differently on the subject, I will have no contention with him; for I feel no disposition to proselyte others to any opinion of mine; esteeming it a duty to speak what I think, I have no scruple in doing that; but to do more is to affect a tyranny over other men's minds; it is to encounter not only the reason, but the passions, prejudices, and interests of mankind; it is to engage in a conflict, in which Christian charity seldom escapes unhurt on either side.

Sparks' Theological Collection.

WE regard the third number of this work, which is now before the public, as equal in interest to either of the two preceding. It comprises Whitby's Last

Thoughts, and Bishop Hare's Letter on the Difficulties and Discouragements which attend the Study of the Scriptures.

The former work has long been esteemed, by those who have been able to obtain it, for its remarkable candour and moderation, as well as for its learning, and its strength of argument. Owing, however, partly to the extreme plainness of the style, partly to the want of significant divisions of its subjects, partly to the abundance of its learning, and partly perhaps to the nature of the sentiments avowed, its editions have been few, its circulation has been confined, and it has been rarely that a copy of it appeared to gratify the search of the student. On these accounts we were glad to see it republished in the present Collection; and we are of opinion that the thanks of every reader are due to Mr. Sparks, for so greatly facilitating its perusal, by dividing it into sections with appropriate heads. This service can be duly estimated by those, who know how excessively wearisome it is to plod along through a book, which requires entire application of the mind, without coming to any resting place, or receiving any intimation concerning the way which remains before them. It is like travelling through a strange country, where there are neither inns, milestones, nor guideboards; where the traveller must pitch his own tent, light his own fire, reckon his own distance, and find out his road by himself. As small a matter as it may appear, we have not the least doubt, that the practice of dividing books into sections and chapters is one of the greatest exciting aids to the general diffusion of knowledge. We are pretty sure, that in case this expedient were never employed, there would not be half the num