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    has been , though happily those times are passed , in which the confessor of the Christian doctrine has sealed his testimony with his blood . And these are circumstances in which the most exalted virtues of the heart have been brought

    into exercise . To suffer martyrdom voluntarily and cheerfully , in a good cause and upon good principles , is the highest perfection of the human character . We venerate the hero who sacrifices his life in the field of honour , and the patriot

    who offers himself as a victim upon the altar of liberty and his country ' s rights ;—to die in such a c&use is sweet and glorious . What then is it to suffer and die in the cause of truth , of virtue , and mankind ! What a constellation of' virtues

    Ls here displayed 1—zeal and courage in the defence of truth ; resignation to the will of God ; love to the human race ; patience and fortitude under suffeiiug ; meekness , forbearance , and forgiveness

    of enemies ; contempt of death in an honourable cause ; and a glorious triumph over pain and ignominy and martyrdom , in the assured hope of sharing in the victory and in the throne of that glorious Leader , with whom and for whom they are uow content to suffer . "—P . 39 .

    We are particularly pleased with the following statement of the good ends to be answered by religious differences : € < This harmony of spirit among those who differ in belief and in forms of

    worship , is a state of things which , however desirable in itself , the infirmity of human nature will seldom admit , and which the knowledge of mankind will not allow us to expect . Not penetrating each other ' s motives , not comprehending each other ' s views and prejudices , we do not make sufficient allowance for

    each other ' s errors ; and are ready to wonder that what appears so clear to ourselves should not appear with equal strength of evidence to others . And it is well if we do not impute their conduct

    to improper motives and an unworthy bias . Be it so . In this imperfect world we are ourselves imperfect , and we live among imperfect beings . But even this defect of charity is not without its use . Christians of different sects and parties

    do not in general think well of each other . Trinitarians and Unitarians , Calvmists and Arminiaus , Churchmen and Dissenters , are apt to regard each other with dislike , and to speak of each other

    with contempt . But this mutual jealousy among diffemit sects constitutes one of thte most powerful motives to moral vigilance and t 6 the practice of personal and social virtue . Regard to the

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    credit of the sect will not only lead men to be more than ordinarily kind to their fellow-sectaries , but will stimulate them to vigilance over themselves aud others , that they may not by irregular and disreputable conduct entail disgrace upon

    the party winch they espouse . Different sects frequently vie with each other in zeal for laudable and useful undertakings , in order to shew that their peculiar principles are at least equal with those of their neighbours in prompting

    to good works . This sectarian emulation is not indeed the best and purest principle of action ; but it is powerful and useful ; it is a good substitute where better principles are wanting , aud comes in aid of better motives where such

    motives exist . Human virtue m its best state is very imperfect ; and it requires every stimulus to keep it in vigorous action , and to repel indolence and sloth . And experience proves that virtue and religion prosper least when there is a dead calm in the intellectual and moral

    world , where there is no discussion of argument , where there is no collision of interest , where there is no vigilant sectary to spy out , and to publi > h , and to

    exaggerate the errors and failings of the dominant party ; and where the triumphant sect domineers over the minds and consciences of the people with proud and nnresisted sway . "—Pp . 41—43 .

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    546 Review . — -Kent and TVrighVs Trowbridge Controversy .

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    Art . V . —A Familiar Dialogue between a ( Jalvinisty a Sociman , and an Infidel ; intended as an Answer to Mr . Wright ' s Pamphlet , called € ( The Trinitarian and Unitarian , "

    SfC designed chiefly to guard the Minds of Young Persons against the pernicious Influence of Sovinian Principles . By B . Kent . 12 mo . pp . 32 . Trowbridge , Clark .

    Art . VI . — Truth and Facts Stated , and Misrepresentation Detected ; a Review of Mr . B . Kent ' s " Familiar Dialogue between a Calvinist , a Socinian * and an Infidel" By R . Wright . 12 ino . pp . 36 . Liverpool , printed by F . B . Wright : sold by Eaton , and Fox and Co ., London . J 823 .

    MJL WRIGHT is not allowed to remain inactive . He has been challenged to theological combat by Mr , B . Kent , a Dissenting Minister , at Trowbridge , and has realty ta * , up the glove . As fa ? ^ argument an 4 good temper can . prevail , . j » Wright is decidedly successful , W *

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Sept. 2, 1823, page 546, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct1788/page/50/