1

which to me was not perfectly intelligible; but which seemed to amount to this, that those could not be Christians, who indulged in any pleasures of the world, merely as such, because they war against the soul, and must be inconsistent with the true spirit of Christianity. He spoke for several minutes with naturalness, solemnity, and occasionally much eloquence, but without gesticulation. The impression made, was one that would be likely to be useful and permanent. After this, the Society again sung, and one of the Elders observed, the service seems to have been continued to a suitable length, and we will retire to our places upon which all dispersed. His de Molim 1: "Such were the services of the Sabbath, when I attended, as nearly as I can recollect. They commenced at the usual time for public worship, and continued till nearly one o'clock, there being but one exercise on the Lord's day. These services vary considerably on different days, but they are always marked by the peculiarities mentioned. On the whole, they were very solemn and impressive. Although there was much that would appear ludicrous to a stranger, yet no sober-minded person could witness them without being very favourably impressed. The singular, I may say almost death-like appearance of the female countenances, in unison with their white dresses, and the dolorousness of the chants, gradually gain upon one's feelings, till he is lost in interest. Every thing is solemn and still, except the noise arising from the mode of worship; and the sympathy of nearly three hundred persons, deeply and sincerely engaged in worshipping God according to the dictates of their own consciences, cannot fail of being communicated, in some degree, to the spectator, however much he may be predisposed to despise what may seem to be, ludicrous and absurd.",

WE keep a register of orthodox concessions. At some future time, the public may be put in possession of our gleanings, for a tract on the subject we think likely to be useful, and very much to be desired, By way of calling the attention of others to the admissions of orthodox writers, we extract a few instances from our common

placé book. The Congregational Magazine for January, comes out with the admission, "that Unitarians acknowledge the divine mission of Jesus Christ, and are (to use their own words) firm believers in the evidences of revelation.""The same Number does ample honour to the names of Milton, Locke, Lardner, Paley, Kippis, Watts, Price, and Priestley, as dissenters, "whose contributions to our national literature, to learning, and to science, it would be affectation to regard as of trifling importance."

Sir Isaac Newton was a Unitarian. His eulogy has been pronounced by Dr. Chalmers; and the same qualities of mind which led him to remove the veil, which, before him, lay on the face of nature, the Doctor tells us, accompanied him in his theological pursuits.* Nor do we think the worse of this concession, because, finding that he had in fact pronounced a eulogy on Unitarianism, he afterwards endeavoured to explain this language away, labouring to make out that he alluded merely to the philosopher's attachment to the Bible. The first statement was, we doubt not, the dictate of his judgment and feelings the second, of his sectarian prudence and aversions. Taking the admission, however, as pared down by the Doctor's second thoughts, we have it clearly set forth, that it is possible for a Unitarian to be sincerely attached to revelation-that it is possible for a man holding the Bible to be his sole guide to religious truth, to reject what are deemed by some the essentials of Christianity. Who can believe that a man like Sir Isaac Newton, with his admitted deference for the Word of God, should be al lowed to run into grievous and fatal error? And who will be presumptuous enough to refuse to such a one, and to those who have imbibed his spirit, and tread in his footsteps, the name of Christian? Another orthodox writer has recently spoken, in terms of the highest praise, of Sir Isaac Newton.

"In no human being, probably, was this quality (humility) exemplified in so satisfactory a manner in its application to subjects not religious, as in him, who, by universal consent, is pre-eminent in the ranks of philosophy. If ever the modesty of true science were displayed, it was in Sir Isaac Newton, whose genius was even less admirable and less remarkable, than his simplicity, patience, and

* Discourses on Astronomy.

perseverance. Never, it may be presumed, would he have made that wonderful discovery of the great law of nature, had he not regulated himself by the determination which he had so solemnly adopted, and which he thus explicitly declares. I keep the subject (of investigation) constantly before me, and wait till the first dawnings open slowly, by little and little, into a full and clear light.""* Is not this the very principle which Solomon recognises in religion, in his brief, but beautiful description of the pious man's career? "The path of the just shineth more and more unto the perfect day." Notice how the writer's prejudices have made him restrict what he says to physical truth," in its application to subjects not religious." Now, is it likely, we ask, that if Sir Isaac Newton was all this in philosophy, he should be totally different in religion? Did he, was it possible that he should, throw aside his humility and patience of labour, when he opened the Bible? Do we find men humble, when reading one, and proud when reading another book? And if his excellences led him to find truth in philosophy, is it likely that they led him from truth in religion? Are the principles requisite for the pursuit of truth, different in the one from what they are in the other? No: the writer himself says, that Solomon has recognised in religion the principle which guided Sir Isaac Newton in philosophy. The conclusion is, then, that there is at least a strong likelihood that the application of qualities, which, it is admitted, lead to the discovery of truth in science, will lead also to the discovery of truth in religion. From this conclusion, we see no way of escape, except by denying, which is impossible, what has been (incautiously) conceded, that Sir Isaac Newton had the very qualities of mind and heart, which are best fitted to guide the possessor into scientific truth. To proceed with orthodox concessions. In the second edition of his Scripture Testimony to the Messiah, Dr. Pye Smith has given up, as spurious, a whole book of the Bible, viz. Solomon's Song.

The Number of the Congregational Magazine for February, contains an article full of concessions. First, and chiefly, we are informed, that 1 John v. 7 and 8, "are spurious, and rejected by all good critics." Secondly, "The Improved Version of the Unitarians," is allowed to

2

* Library of Ecclesiastical Knowledge.-No. 1.

be "generally excellent." And thirdly, the writer tells us, that the English Bible ought to be revised, and published in a new edition. Many reasons are assigned, among which are the following, and our readers will see that several of them are the very truths that Unitarians have laboured to propagate..

The Hebrew and Greek languages are much better understood now, than when the common translation was made. The originals from which the translators rendered their version, were corrupt, erroneous, and unsupported." Among the fifty-four translators, very few names appear that were distinguished for scholarship; nor did they have recourse to knowledge which was within their reach. Several words they left imperfectly translated; as, mystery, signifying something not unintelligible, but unknown, a secret or matter not yet published, angels, for messengers; devil, John vi. 70, when it ought to have been a false accuser. In some instances, their phraseology is grown obsolete, as hell for hades, worship for respectful civility. In addition, they intimate, that "the learned read one Bible, and the unlearned another;" and assert, that the common version "is dishonoured by indelicate, obsolete, untranslated, and mistranslated terms and phrases;" that in some cases "it is erroneous and false;" that it contains "manifold errors;" -was made by taper or twilight;"that it has "old moss-covered mistakes, and hoary though erroneous and unintelligible phraseology;"that" the ignorant mistakes of translators 200 years ago, are reverenced by some as profound spiritual mysteries; the verbal contradictions of which they were guilty, are regarded as divine obscurities." Alas! if Unitarians had said all this, had uttered all these ugly words, what an outcry would have been raised from the Land's End to John o'Groats what charges should we have heard of our irreverence for the Word of God! We take truth, however, from every quarter, and care not who does the work of reformation, provided it be done. But surely after this (and much more of the same strain), Unitarians will not be taxed with having, and needing to have, a Bible of their own, because they have taken for their private reading, as less imperfect, the translation of a dignitary of the Established Church. G. C. S.

The Detector.-No. 6.

"If there's a hole in a' your coats,
I rede you tent it,

A chiel's amang you takin' notes,

And, mind, he'll prent it."-Burns.

"Oh, an' you talk of conscience, I must have mine eye upon you.' Shakspeare.

THERE are scenes in Scotland dear to every lover of the glories of creation. They seem to be set apart and consecrated by the Infinite Spirit of love. The mingled power and benevolence which they bespeak in their Almighty Author, call forth deepest feeling, and excite thoughts that are hallowed and ennobling. The majestic hills which are reared towards the sky, tell of that Omnipotent hand, which, whilst it laid their foundations in the dust, crowned their summits with his clouds. Those clouds pour forth their treasures, and the peaceful valleys are seen rejoicing in their loveliness. The embosomed waters which reflect the beauty and the grandeur by which they are surrounded, kindle bright imaginings of contentment and of happiness. Their gentle rippling on the shores which bound them, is, "as if a sister's voice reproved" the harsher thoughts and stern delights of man. Earth and heaven seem united in one harmonious anthem, and with a voice of surpassing melody, call on the creature for whose improvement and felicity this fair scene was spread forth, to adore the supreme and all-wise Intelligence, of whose peerless perfection these glories are but a faint and feeble transcript. Nor vainly is that voice uttered. Its pleadings find their way to all hearts which are "finely touched and to fine issues," and retiring to the solitude of the wooded glens, there they walk with God beside the mountain streams.

Among such scenes, that of the Gair-Loch is particularly striking. Formed by one of those branches of the Clyde, which render our western coast so delightful, it would seem, from its narrow entrance, almost secluded from the intrusion of the world. It is a home amongst the hills. The clear and placid waters, the towering mountains, the woods which sweep upward from their base, and clothe their otherwise bleak and sterile majesty, the fields of sustenance for man and beast, variegating with beauty various portions of its shores, form altogether a picture, on which the eye cannot dwell but with complacency, nor the mind