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the Presbyterian parliament. They were rigorously put in execution, and in several instances the punishment of death was actually inflicted.* The first Baptists, who came into the country, were also treated with great severity, and punished in various ways for their heresy. Now the persons, who ran into these excesses, were cal• vinists of "the stricter sort," who embraced the doginas of this faith in their fullest extent, and even while committing these outrages against the laws of our common nature, imagined themselves acting under the imperious guidance of their religious principles.

Such is the influence of calvinism as testified by history. How far your appeal proves favourable to your position, let the impartial decide. The particulars here selected are leading features in the history of Calvinism; and it is remarkable, that where the principles of this faith have been most prevalent, and met with least opposition, their evil effects have been most severely felt. In Geneva, where nearly all were calvinists, Castalio, Bolsec, and others were banished, and Servetus was murdered; in Holland, where opposition was stronger, and the influence of milder principles had some weight, the tide of persecution ran with less violence; in England, for similar reasons, its violence was still less, not theoretically, but practically, not in default of inclination, but of power, and of public countenance; in New England, the scenes of Geneva were again acted over,

* "The Quakers," says Belknap, "were at first banished, but this proving insufficient, a succession of sanguinary laws was enacted against them, of which imprisonment, whipping, cutting off the ears, boring the tongue with a hot iron, and banishment on pain of death, were the terrible sanctions." History of New Hampshire, vol i. p. 90. For some curious remarks on this subject, and a further confirBook mation of what is here said, See Mather's Magnalia Christi, vii. c. 4.

because all were calvinists, and the natural asperity of their sentiments was not softened by intercourse with others, whose views were more rational and temperate. I intended to examine your appeal to history in another light, but this letter has already extended so far as to leave me but little room. It would be to the purpose to make some inquiries into the historical grounds on which you boast of the epithets, strict, austere, and puritanical, as applied to calvinists. What has gained them the honour of having the exclusive appropriation of these epithets? I believe no calvinist has before thought of claiming them as tokens of the religious purity of his sect. Is it true, that they have ever been employed to denote the sincere religion of the heart? To call a man austere and puritanical, is at once to insinuate, that you have suspicions of his honest professions and latent piety. If I am not greatly mistaken, this is the universal sense of mankind; and if the inquiry were pursued, I have no doubt that the origin of these epithets would be found in the features of calvinism just portrayed. I would only infer, that the use of these words adds no strength, but rather weakness, to your argument for the moral tendency of calvinism.

I would make the same inference on another consideration. There has been no sect, probably, whom the world would more readily agree in calling austere, puritanical, and of the stricter sort, than the Pharisees of old, and yet our Saviour gives us no flattering picture of their morals or piety. Why may not the words have the same meaning, when applied to a modern sect, whether composed of calvinists, or those of any other faith? Do you reply, that the Pharisees were hypocrites and pretenders, thinking more of outward appearances, than of inward purity? That is true, and it is the very rea

son why we call them austere and puritanical. No one would apply these epithets to the apostles. But why not, except that their sincerity and piety were never doubted? If it had always been thus with all christians, if there never had been any one, qui aliud est, et aliud simulat, the use of these words, which you think an indication of the superior morals of calvinists, would never have been known.

I shall next examine your notion of Christian Charity, as stated under the fourth head of

Yours,

your Reply.

A UNITARIAN OF BALTIMORE.

Christian Register.

A THEOLOGICAL Paper has lately been commenced in Boston under the title of the CHRISTIAN REGister, and is published weekly. The following is an extract from the Editor's notice to the public, in the first num

ber.

"The great object of the Christian Register will be to inculcate the principles of a rational faith, and to promote the practice of genuine piety. To accomplish this purpose, it will aim to excite a spirit of free and independent religious inquiry, and to assist in ascertaining and bringing into use, the true principles of interpreting the Scriptures. It will urge the importance and duty of subjecting our faith to the test of scripture and enlightened reason, and of rejecting from our creed, not only what is contrary to the general language of the Scriptures, but every thing that is not plainly and explicitly taught

there.

"It will also enforce the duty of a serious and practical regard to the moral precepts of Christianity, by showing that the final favour of God toward us is to depend not so much upon what has been done to us, or for us by another, as upon the temper of mind we have ourselves cherished, and the course of moral conduct we have pursued. And it will earnestly recommend to all, the cultivation of the mild

and amiable spirit of the gospel toward those who differ from ther from the belief that genuine piety is not confined to any sect, but exists in a greater or less degree amongst all, and that he is the best Christian, not whose speculations are in nearest accordance with the faith of the majority, but whose life and temper are most perfectly and habitually under the influence of the precepts and spirit of the Gospel."

This will give our readers a general view of the work, and lead them to discover that its objects are important and interesting. The few numbers, which have already appeared, answer fully the promises of the Editor. The theological department occupies much the largest portion, and is marked as we think with just views of religion, and a spirit of candour and liberal inquiry. There is, besides, a department for articles of intelligence, and other topics of general interest. Whoever would gain religious instruction in a familiar and agreeable way, or wishes to become acquainted with the sentiments of unitarians, and the grounds of their faith, from explanations brief, accurate, and perspicuous, will find this paper well adapted to his purpose.

On Luke i. 16, 17.

"AND many of the children of Israel shall he turn to the Lord their God, and he [John] shall go before Him in the spirit and power of Elias."

Some have supposed this text to prove the deity of Christ. As it is here said, that John should go before God, and as he actually went before Christ, it is inferred that Christ was God. But this is a forced interpretation, by no means required by the context, nor borne out by parallel examples. The mistake arises from giving a wrong sense to the words "go before." The meaning is, that John should go, or proceed, in the

sight of God. As in the sixth verse of the same chapter, where it is said. "They were both righteous before God," that is, in the sight of God. And also in Luke xii. 6, “Are not five sparrows sold for two farthings, and not one of them is forgotten before God," or in the sight of God. In each of these passages the same words are used in the original; as also in Luke i. 15. where they are translated in this sense; "And he shall be great in the sight of the Lord."*

Theological School at Harvard University.

THE annual visitation and examination of this school, took place July 15th, in the presence of the patrons and friends of the Institution, who were highly gratified by the proofs of diligence and fidelity in the use of their privileges exhibited by the theological students, and the promise of future usefulness in the church. During the past year thirty-five persons, exclusive of permanent officers of the College, have resided at the university as candidates for the ministry, or members of the Theological Seminary. [Christian Disciple.

Boston Publishing Fund Society.

A SOCIETY has lately been instituted in Boston for publishing and circulating books and tracts "adapted to improve the public mind in religion and morality."

* The original—προελεύσεται ενωπιον αυτου—is rendered by Wakefield, "He will lead the way in the sight of God;" and by Archbishop Newcome it is paraphrased as follows, "He shall go be fore Christ in the sight of the Lord God." Testament, vol, i. p. 235.

See Newcome's New

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