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    him many maxims , ) * We may esteem the man whom W 6 isa&nd * love , but , we ea&&ot love long the man whom we do not esteem . " P . 382 .

    ' ¦ < Pattl before Felix" < Ser . XVI . ) is a bold fcntf animated dise 6 iif « e . fteceni ; evefits gire &n interest to the following short p&ragra £ h , which sit another tiitie we might have passed ov&r :

    " T& 6 leading men stt Jerusalem followed a practice , which * untojjpily for the interests of Wittt and Virtue , has in all times been tori common and too successful . They first excited the multitude

    to be guilty of outrages , against those daring innovators ^ who were introducing new doctrines , and then imputed their own dime to the very men against whom it had been committed . "—P . 305 .

    The t > re&ch 6 t is ( if we may be pardoned the phrase ) quite at home in the character of Paul . " Paul's religion was not of this cotfrtly stamp . "" "We kndw indeed from his own pen , and from his history by the pen of another , that m His general manners , he waa courteous , in the right sense of the

    word , becoming all- things to all men , wherever he could be pliant without sacrificing truth . He did not aitect that rudeness of address , which is sontetimes the offspring" of pride , and sometimes the substitute of honesty . But whenever he was called upon by his office as an apostle , to defend or to enforce the great truths of religion , there was no fear of

    man before his eyes . He then Spoke with that plainness , and that manly decision , which the consciousness of his acting for God and virtue * and that alone , can inspire ; and he wastready to go both to prison and to death , rather than compromise his integrity , by concealing the doctrine which he was commissioned to

    publish , Or sparing the wickedness which he was bound to expose . Compare this firmness * of courage , this consistency of character , with the pitiful Sycophancy , the ift * piot * a compliances of those who fashion a religion tliat knows no respect of persons * to the taste of those , who hate th ( g light because their deeds are

    evil . Compare Pa ^ ul with those gos pel minister * , who sell themselves to the support of any opinions , aaid the defence of any practices , dpafi are known to be most agreeable to men in authority ;—ctn&piite hte conduct before Felix , with the despicable meanness of such

    timeserving pr ^ dfter * * ts the ; $ e , and say which yftti had rather Be , the Apostle in bonds , or them * vim 4 & the weaJth &A& all the worMtty dwisider ^ toii , wftilfe tWi mitre , or ^ V ^ Bt the tiara can gbte them /' - ^ -Pp . 400—402 .

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    According to oia ? Author , Pa ^ l was not , ki tji ^ r modertt $£ i * se of t&e Wrm * an orthodox and evangeiftml pte&cher : 4 < But if , as some contend , men are to fee justified or condemned by another rule th ^ Hi that of their personal acts ; if

    they are to be tr ^ edy without any reference to , their works ; then where was the sense of reasoning upott righteonsttess and temperance to FelbtE Why did not the apostle exhort him to believe and be saved , without urging him upon points , which he could nOt but know , would be

    Very unpleasant ? Had be followed this course , he would have been heard by the Roman governor without any of that perturbation , which his discourse occasioned ; and we should probably have beefi m ^ formed , that foe had become , both With him and Drusilla , a favourite preacher .

    B # t instead of this , he holds up the faith of Christ , as inseparably connected with a virtuous life , and makes the judge tremble in the apprehension , that he himself would be judged for the profligacy of his public and private character , and for all those transgressions of justice and

    temperance , ol which his own conscience ^ roused by this appeal , could not fail to remind him . " Pp . 410 , 411 . We find some good remarks in Sermon XVII . ic On Fanaticism ;^ but we think that it is defective in definition

    of terms , and that the texture of the argument is loose . To the caution ( p . 432 ) against running from the extreme of fanaticism into that of indifference , we subscribe most cordially . In the XVIIIth Sermon . " The

    Gospel revealed to Babes , " the preacher presents us with his system of Christian theology ; would to heaven that the Church had always contented herself with so simple and scriptural a creed 1

    " When the gospel speaks of God , tor instance , it is not to dlsctis * tfte mytiteriotls nature of an existence , to the comprehension of which oi * r ficfclties are utterly inadequate ; but to exhibit his perfections and his moral government in stlch a light , as may cheer the goo ! uHder the consciousness of frailtyv a # d pf&v& fen

    eiitoitr&gepient to ail the feeKttgs € > # £ evout gratitude , humble £ 0 nHdefccc ? > Sttd holy joy . It is to rthaovcMlhv * rwWS' of sityer&bitiou , hnd to make tt 4 rtqmm&d with the Most High , as a Mmk ttene-It ii to

    f ^ ctor and friend . ^ |> en a item way of commuaic&fioft 1 ri 0 hiitt , n&t through Mostly aacrinc ^ , ^ flci » e d bf riSen like 6 urselv ^ B , bttt tltfKmgfc thit &x& Btediatot nf th € N « fW Cbvmhttt > Wli 6 Kf hlS own death rMdered all ofhcr tt ^ dlitibft

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    lieme % c . ' —* Dr . Lindsays Strniom . 4 &

• Citation
  • Monthly Repository (1806-1838) and Unitarian Chronicle (1832-1833), Jan. 2, 1820, page 43, in the Nineteenth-Century Serials Edition (2008; 2018) ncse.ac.uk/periodicals/mruc/issues/vm2-ncseproduct2484/page/43/