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the soul, is that it admits, not that it will enjoy, an eternity of being.

-"it must occur," Dr. P. supposes, "to every one, that if indeed this imperfect and mortal state is to be succceded by another, it will be a more perfect state, and particularly a state of immortality." Yet how unspeakably wide is the interval between time and eternity, between imperfection and what is absolutely perfect!

He afterwards remarks that

"Nothing is too much to be expected

from Infinite Goodness."

To which position we readily subscribe. Is it true however that unas sisted nature and reason prove the infinity of this attribute? are not our best ideas of it derived from revelation ?

With the highest respect for Dr. Price's memory, we are of opinion that he dwells too long "on reasonings which, though" he thinks them " probable, are undecisive, and cannot give the full conviction we wish for." Of the evidence arising from the assurances of the Christian revelation he justly pronounces that it "is plain and direct, and fitted to produce the strongest satisfaction."

"If truly righteous, we are through the Redeemer of mankind to burst the bauds of death at the last day, and to recover the exercise of our present powers. We are to enter upon a new state of being, where mortality shall be swallowed up of life, and the hand of death shall never reach us-where our happiness shall continue always undiminished, and our existence be commensurate with that of the everlasting Deity. Is not this indeed too vast a hope? What! to survive the sun. and stars! to live for ever!-to exist in bliss beyond all the limits of time, and after being happy for myriads and myriads of ages to be no nearer to an end of our happiness than at the first moment when it begun? Can this be possible? Fellow Christians, it is possible. The arguments I have offered prove it to be more than possible. They prove it to be probable, nay certain, if the gospel is true."

To the inquiry, "after millions of ages have been spent, shall we not find employment wanting for our faculties, and the funds of happiness be exhausted?" The preacher well replies, "that there is in the works and perfections of God, and in infinite truth an inexhaustible fund of employment for our faculties. If the

curiosity of a reasonable soul is boundless, there is likewise a boundless variety of objects to gratify it." The works of God, are, probably, unlimited in extent. An existence eternally improving, is to be the portion of the righteous. Such is the nature of an intelligent mind that it can never reach a point of perfection beyond which it is incapable of going. On the improveableness of our natures Dr. Price enlarges with great comprehension of thought and fervour of expression; though some of his readtributes too much to the natural caers may perhaps imagine that he atpacities of" spiritual essences." From his speculations and reasonings he the wisdom of God in making our infers the credibility of a future life; existence progressive, and one part of it a preparation for another; the dignity of inan; our obligations to the Divine Goodness for blessing us with existence; the importance of our attaining a just superiority to this world; and the dreadful state of those who has been described. Of" the wicked" come short of the happiness which crushed in the seed," they our author says that, "like a plant "are to be lost and undone."

in a stronger light than this. What ruins "Nothing can well set the evil of sin an immortal nature,-What blasts an existence that would otherwise have been eternally improving, and thus deprives it of infinite happiness, may indeed with the strictest propriety be said to be an infinite evil."

In the eighteenth sermon, from 1 Cor. x. 31," Whether therefore ye eat or drink, &c.," we are addressed

66

on the duty of giving glory to God." This duty is explained, and the obligations to it are enforced.

The glory of God is a phrase which has been sadly misunderstood and misapplied. It cannot mean the absolute sovereignty of the Deity, but must have relation chiefly to his moral excellencies. His innate glory and dignity, as possessed of every possible perfection, cannot be affected by any thing that any being can do. But his glory as the governor and lawgiver of intelligent creatures, is in some measure dependent on their conduct. As far as his subjects think meanly of him; as far as they are rebellious or disaffected; and anarchy and misery prevail among them, so far he is dis

honoured, and his government wants it's proper glory. In order then to glorify God, it is necessary that we entertain worthy and honourable ap prehensions of him, that we express these sentiments by suitable acts, and particularly by the discharge of all the duties of private worship, that we pay a just regard to all his institutions, that we endeavour to lead others to glorify him, and that we exercise devout gratitude, obedience and trust. Thus to glorify God, is the sublimest of all ends. He has a right to our best services, and gratitude should bind us to honour him by benefiting our fellow-creatures. Jesus, our great exemplar, has been the means of contributing in the highest degree to the glory of God; and those who glorify their Maker he will glorify.

Dr. Price discourses "on the duty of imitating God" in the nineteenth sermon. His text, Matt. v. 48, "Be ye therefore perfect, &c." is explained (as the preacher might have remarked) by the parallel passage in Luke vi. 36, and does not enjoin a visionary, impracticable attempt.

We imitate the Deity, when, like his, our wills are directed by truth and righteousness, when we strive to do all the good in our power, and are placable and forgiving. And it is reasonable that the same moral distinctions which are a rule to God, should be a rule likewise to us. To imitate him, is our dignity not less than our duty. It is also our happiness. If religion be considered as the imitation of the Supreme Being, it's foundations are securely laid, and it's evidence is strong. No doubt can be entertained of it's being both a spiritual and a rational service: and to form just notions of God, is manifestly of the first importance.

This is a sermon of much value; whatever be thought of those views of the foundation of morals which one part of it unfolds.

The twentieth and last sermon, is, "on the future inheritance of the righteous," from Rev. xxi. 7. "He that overcometh, shall inherit all things," or, says Dr. Price, all these things, that is, all the happiness just described." The character here mentioned, is first considered, and, secondly, the reward and blessedness annexed to it.

He who overcometh, acts under the

influence of a love to truth and righteousness from the desire of maintaining the order of his mind,—from a sense of duty to the Governor of the world,-from a regard to his own happiness, and the hope of heavenly assistance. Many are the enemies whom he encounters, and the difficulties which he surmounts:

"they have commonly been arranged under the three heads of the world,-the flesh-and the devil; but they may with more propriety be comprehended under the two first of these heads, the devil certainly having no other power over us than is implied in the temptations of the world, and the lusts of our own hearts."

Such an one as is now represented, perseveres in his successful conflict, till death sets him free. And, in consequence, he possesses that moral excellence which is the highest honour and dignity of a reasonable being: he acquires the approbation of the Deity

his inheritance is that of a kingdom which cannot be moved; and he stands in the relation of a son to that Being who has all the wealth of nature at his disposal, and he may expect that nature will be made to furnish it's richest stores to bless him.

We have experienced high satisfaction in reviewing these discourses of a man on whose public instructions we were accustomed to attend during a part of our early lives, and whose simplicity, fervour and talents we warmly admired from the moment we became acquainted with his preaching and his writings. To the editor we respectfully offer our acknowledgments for bringing this volume before the world: happy shall we be if the sale of it encourage him to prepare a second; to consist, we would humbly recommend, of sermons less similar to each other, in point of subject, reasoning and thought, than the compositions which have now passed under our notice. Discourses, from Dr. Price's pen, on some of our Lord's parables, and on a few of the more remarkable narratives in the Scriptures, would give variety to such a posthumous work as the present, and be exceedingly agreeable and beneficial.

Mr. Morgan observes, in the preface, that had his uncle lived to have published these sermons himself, they would have undergone many

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corrections and additions." A few trifling inaccuracies of punctuation, and, occasionally, two or three of composition, are, no doubt, visible: but we have purposely refrained from marking these minute defects, where so much substantial excellence prevails. The editor is, perhaps, too sanguine when he says, "I am not aware that any sentiment will be found which can afford matter for contro

versy." That Dr. Price was a controversialist, is far from being a disparagement to his memory: and, whether we agree with him in opinion or not, we look back with veneration upon his love of truth, the vigour of his intellect and the gentleness of his spirit.

ART. II-The Duty, Necessity and Means of striving for the Primitive Faith. A Discourse, delivered at Kidderminister, June the 21st, 1815, before the Unitarian Tract Society, established in Birmingham, for War wickshire and the Neighbouring Counties. By Charles Berry. 12mo. PP. 42. Belcher and Son, Birmingham; Eaton, London.

E

We regret that this Sermon did not

earlier fall into our hands. It is

now we understand out of print; but such is the amiable spirit which it breathes and its suitableness to the state of mind of numbers of the reputed orthodox who are first beginning to inquire, that we would suggest to the respectable and growingly useful Society before whom it was delivered that they cannot do better than keep it in their catalogue by a re-print. To our readers in general the perusal of it would afford much gratification.

Mr. Berry's text is Jude 3, on contending for the faith, and his subject is ranged under the three heads, 1st, The object for which we are to strive, 2dly, The reasons why we should strive for it, and 3dly, The means by which we may strive for it.

These topics are discussed with great simplicity of language, but with much propriety and force of argument. In pp. 20-24, the preacher lays before Evangelical friends" the reasons which prevailed with him in favour of the Unitarian system.

his "

ART. III.-The Unity and Simple Personality of God. A Sermon, preached at Oldbury, June 20th, 1816, before the Unitarian Tract Society, established in Birmingham, for Warwickshire and the Neighbouring Counties. By John Small. 12mo. pp. 46. Belcher and Son, Birmingham; Hunter, London.

HIS Sermon is a very able argu

THIS

That there is one God, the Supreme ment on the following propositions: Lord and Ruler of the world, to whom worship and obedience are due, is a truth universally admitted by Christians: If it be admitted that God is one follow that he is one individual Person : individual Being, it must of course If there be three persons in the Godhead, to each of whom is attributed infinite perfection, by what means, it. is reasonable to inquire, can they possibly be distinguished: There can be but one divine person, because the true description of Deity will not apply to more: And the Holy Scriptures, both scribe the Divine Being as one indiof the Old and New Testament, de

vidual Person.

The preacher alludes feelingly (p.

41) to his own state of mind heretofore

as a Calvinist, and he concludes (p. 45) with an eloquent tribute to the memory of the late amiable and venerable Dr Toulmin.

ART. IV-A Sermon preached July 16,

1816, at Bandon, before a Meeting of some of the Members of the Presbyterian Congregations of Cork and Bandon: By William Hincks. 12mo. pp. 22. Cork, printed.

WE have been much pleased with

this Sermon, delivered in a country where religious inquiry is at a low ebb: it is a decided avowal of Unitarianism, and suggests some strong reasons why Unitarians should avow the truth. The Sermon has, we see, excited attention in Ireland: we should not be surprised if the respectable author were to be honoured with an effusion of Dr. Magee's anger in the next Supplement to bis Apti Unitarian Rhapsody.

OBITUARY.

MRS. HESTER MILNER.

Eheu! fugaces

Labuntur anni; nec pietas moram
Rugis, et instanti senectæ
Afferet, indomitaque morti!

Нов.

How swiftly glide our flying years,
Alas! nor piety nor tears

Can stop the fleeting day:
Deep-furrow'd wrinkles, posting age,
And death's unconquerable rage,
Are strangers to delay!

On Friday, January 24th, 1817, died at an advanced age, MRS. HESTER MILNER, of Cross-Street, Islington. She was the youngest daughter of Dr. John Milner, formerly the much respected pastor of the Presbyterian congregation at Peckham, where he for many years conducted a seminary with distinguished reputation. Of his talents and erudition he gave indubitable proof, by the publication of his Latin and Greek Graminars, which are still held in estimation by the learned world. These and a few single Sermons were the whole of his writings. With this gentleman the amiable Dr. John Hawksworth, author of the Adventurer, lived as an assistant-as did also Dr. Oliver Goldsmith, who was much esteemed by both master and pupils for the amenity of his disposition and the benevolence of his beart. Mrs. H. Milner amused her friends with anecdotes of his genius and eccentricity. Among others she told me that upon her asking him one day what Commentator on the Scriptures he would recommend, Goldsmith, after a pause, replied, "Common Sense is the best interpreter of the SACRED WRITINGS!" A domestic anecdote relative to the Milner family, who came from Somersetshire, must not be lost. Those conversant with the History of England well know that the unfortunate Duke of Monmouth, baring landed at Lyme, in 1685, was soon after proclaimed king at Taunton. His object was to preserve the civil and religious liberties of Britain from destruction, with which they were threatened under the dynasty of the Stuarts. A lady who presided over a respectable female seminary at Taunton, waited upou the Duke with twelve of her pupils, presenting him as the defender of Protestantism, with a handsomely bound Bible, and offering him their congratulations. The new monarch was soon defeated, and perished on the scaffold! His followers were by means of those barba

rians, Kirke and Jefferies, visited with indiscriminate vengeance. The school was dispersed and ruined. The young ladies were so frightened, that one of them through a mere paroxysin of terror lost her life! Mrs. H. Milner told me that her mother's mother was a pupil at the school, but the parents hearing of the indiscreet zeal of the conductress of the seminary, sent for their daughter a few days before, and thus providentially rescued her from the impending calamity!

Dr. Milner left behind him one son and ten daughters, so that the good old gentleman used facetiously to tell his friends that his family was large, having tex daughters, and there was a brother for every one of them!" The son was a phy sician at St. Thomas's Hospital, and afterwards a practitioner of eminence at Maidstone for near half a century, where he died, much respected by the inhabitants of that town and its vicinity. The fortune which he had acquired by his profession as well as by marriage, was bequeathed to his sisters, who had lived with him, and between whom there subsisted a high degree of mutual affection. Upon the deccase of the brother, the family continued to reside at Maidstone for a few years, when Mrs. Hester Milner and her only surviving sister removed to Islington. This sister dying, the subject of this memoir was the only one left of this numerous family. At Maidstone she was a member of the Presbyterian congregation under the pastoral care of the Rev, A. Harris; and on her settlement at Islington, she attended the Rev. Nathaniel Jennings, whom she justly respected for his candour and piety. She was aware that these gentlemen were not alike in their religious creed, but she never troubled herself with speculative points, and was most commendably disposed to receive instruction from good men of every denomination.

Mrs. Milner possessed an excellent understanding, improved by a more than ordinary degree of reflection. In person, manners and acquirements, she was altogether of the old school. Iler conversation was intelligent and instructive. She touched on interesting topics, and was pleased with information respecting them. With French and Italian she was well acquainted. Of Telemachus and of Jerusalem Delivered she had that relish of the original, that she could not bear any version of them, though it is acknowledged that their translators, Hawksworth and Hoole, executed their tasks with fidelity.

The writer of this article, who had the pleasure of being intimately acquainted with her, had the honour to be consulted respecting what books were best to be purchased for her winter's amusement. The Works of Lord Bacon and of Archdeacon Paley, as well as the Correspondence of Samuel Richardson and of Anna Seward, together with Fuller's Worthies of England, were procured for her by particular request. Sir Walter Raleigh's History of the World was another publication with which, notwithstanding its antiquated style, she was much pleased. The ordinary effusions of the press had no charms for her she was edified only by works of established reputation. Nor was she (though leading a very secluded life) wholly devoid of curiosity. By special desire I accompanied her to Westminster Abbey, and a visit was meditated to Bunhill Fields. She held in veneration the illustrious deadwhose names were emblazoned by their genius, their patriotism, or their piety.

:

The deceased had a talent for poetical composition, and exercised it on tender and elegiac subjects. Some lines on a snowdrop, and also on that domestic little bird a robin, who had visited her house for several successive winters, were, on account of their delicacy, much admired. Stanzas likewise on the death of a favourite sister evinced the sensibilities of her heart. She had many manuscripts both in prose and poetry. Once indeed she furnished me with an article translated from the French for insertion in a periodical publication, and her friends have her translations of some of Petrarch's Sonnets in their possession.

Her opinions on almost every subject were marked by singularity. With difficulty she submitted to any medical prescription but what she thought her brother the physician had sanctioned, nor admitted in theology any sentiment or practice, but what she imagined her Father the divine had adopted. Observing one day at my house the beautiful engraving of the resurrection of a pious family, she exclaimed, after minutely noticing it, "I do not like that picture-there is the old man with his grey hairs and wrinkles; I have no ideas we shall rise with any of the deformities of age at the resurrection.”

A cold brought on an illness which terminated her quiet and peaceful life. She was not even one day confined to her chamber, though her indisposition was severe. Medical assistance however skilful came too late to prove of any avail. She was found dead in her bed, the clothes unruffled her features not in the least distorted, and with every appearance of tranquil dissolution. She had slept the

sleep of death! The very day before, she lamented to a female friend, that baving gone thus far through the winter-this calamity should now befall her. But "the inevitable hour" which awaits every son and daughter of Adam had arrived. Not even patriarchal longevity exempts from the ravages of the last foe. Methuselah lived nine hundred and sixty nine years, and HE DIED.

Her property, which was very considerable, was devised in a well-written will of her own composition, to relatives, friends and charitable institutions. She bequeathed handsome sums to those excellent establishments-the Orphan School City Road, the Presbyterian Fund, and the Fund for relieving the Widows of Protestant Dissenting Ministers. Nor has she forgotten two faithful female serwants, who, liberally remunerated, are made comfortable during the remainder of their lives. Indeed her legacies have been numerous and liberal: and the writer must in justice add, that on the only two occasions he ever applied in behalf of the sacred carse of charity-the one the case of the French Protestants, the other an instance of individual distress, she gave to an extent that does honour to her memory.

Her remains were deposited in Maidstone church, along with those of "her dear brother and sisters," as she usually termed them, most of whom were like herself remarkable for longevity.

And now the insatiable grave hath closed upon them all, and will in like manner engulph the successive generations of mankind.

"But know that thou must render up thy dead,

And with high interest too! they are not thine,

But only in thy keeping for a season,
Till the great promis'd day of restitution,
When loud diffusive sound from brazen

trump

Of strong-lung'd cherub shall alarm thy captives,

And rouse the long long sleepers into life, Day-light and liberty!''

Thus though disease and accident may spare the children of men for a long series of years, approaching even to the revolution of a century, yet old age lurks behind, and, without respect of persons, bows down the human frame tottering and trembling into its original dust, not however this venerable period, the natural and uncorrupted wish of every rational being, be deprecated or despised. "To the intelligent and virtuous (says Dr. Percival), old age presents a scene of

Let

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