out to be a mythological representation, intended as an agreeable illustration and attractive accompaniment to the meral instructions to be conveyed. They put it exactly upon a level with the theogony and the metamorphoses. To explain away the whole of the Old Testament miracles in this way, was a mere trifle :---the Creation, Paradise, the Fall, &c. &c. afforded easy applications of the principle. From these, therefore, their attention was speedily turned to the history of our Lord. Whether his personal existence was questioned or not, does not perhaps so clearly appear as it should do; but certainly his birth, manifestation to the magi, his baptism, temptation, death, resurrection, and ascension, are all made out as so many mythi." In what sense they could be so, or what is shewn or illustrated by them if they were, are points which require further elucidation. However, it is not a trifling difficulty which stops the career of these interpreters. They have an uncommonly convenient way of getting over the most stubborn facts. One of them, high in theological dignity, gravely ascribes the miracles to animal magnetism, (perhaps he means this as a mythus): another makes out, that the miracle of the tributemoney in the fish's mouth, was nothing but an elegant periphrasis, for enjoining Peter to follow his usual trade, in order to obtain the necessary supplies. Others think, that as the wants of Jesus were ministered to by so many disciples, the miracle would have been unnecessary; and, therefore, probably no such circumstance ever took place. The loaves and fishes were supplied from a large caravan which, unperceived, followed the multitude. Jesus walked, not on the sea, but on the sea shore. Peter did not walk, but swim. Another interpreter says, that Jesus swam too; and, again, to make the whole consistent, neither the one nor the other walked or swam, but forded some shallows; which, however, were not so shallow, but that Peter was near drowning. Grammar and idiom are of course considerations of the most trifling importance. Testimony, probability, and common sense, are not worth listening to. The devil who tempted Christ was, in fact, the high priest and pharisees personified. One most convenient method of getting rid of miracles is, to refer them "to the calculation of the historians." What sort of calculation this is, we are unable to discover. Where no other argument will do, a suspicion that there might be some fraud, answers the purpose.

We have only sketched, in the most cursory manner, the outlines of this monstrous system, of which many further details will be found in the notes on Mr. Rose's third discourse. But, perhaps, the worst and most disgusting part of the whole, is the attack which some of these writers make on the character and views of our Saviour himself: making out, in fact, that

he, whose admitted object was the promulgation of high and heavenly truth, could yet adopt the most inexcusable duplicity and fraud in his conduct, and in the means he employed for bringing about his object. After all these excesses, it is nothing strange, that some of the same school reject the gospel of St. John as an imposture, and that Semler condemned the apocalypse as the work of a fanatic.

In the fourth and concluding discourse, Mr. Rose adverts to the effects which have resulted from the promulgation of these extravagancies in Germany. The first and most extensive result was, an increasing indifference to all religion, its duties and observances-the very natural consequence of a rejection of all its peculiarities; that is, of every tie by which it united itself with the feelings, wants, and wishes of the human soul. One fact, which the author considers as strongly indicative of this indifference, is, the heterogeneous sort of union, or compromise, of late made between the Lutheran and Calvinistic churches. But the desecrating effect of such teaching is the topic of acknowledgment and complaint in a variety of recent publications. The churches are deserted-the bible is neglected-all external decency in religious observances is discarded. The preachers found themselves obliged to comply with the spirit of the age; and, therefore, instead of delivering the doctrines of the gospel, betook themselves to politics and agriculture, and discussed the benefits of inoculation.

On the other hand, in many quarters a strong disgust was excited; but the total want of union in the German churches afforded no means of redressing the evil beyond the effects of individual opposition; and individuals, finding that little could be effected by raising their voices against the general corruption, retired to the enjoyment of mystic meditation, thus indulging internally in that religious excitement which they sought in vain without. Thus many were rapidly hurried into the opposite extreme, and resigned themselves to the abstractions of religious meditation, and to "that fascinating dream of the mystics of all ages, the notion of an union with God, and an immediate and internal perception of the truths of religion." In truth, as our author observed in his first discourse, the open denial of all value of the reasoning faculty, is the constant, and, from the very constitution of the human mind, the necessary consequence of reason's asserting her authority out of her own sphere: and, in all ages, history has borne testimony to the truth of the statement. The age which produced the scholastic philosophy, produced also one of the earlier schools of mystical theology; and the same accompaniment has been observed to follow closely the extravagancies of the rational school of modern Germany. This enthusiastic mysticism, it is curious to observe, has been, in a great

measure, supplied with food by certain tract societies of England; whose interminable hosts of fanatical publications have been extensively translated and circulated for the edification of German enthusiasts. With this mysticism was curiously worked up a peculiar philosophical system, which had obtained much favour among certain classes, and which was fully as extravagant in the conceits it generated among the better educated, as the fanaticism which so powerfully recommended itself among the lower orders. Of this system, Mr. Rose gives some account in his fourth discourse, p. 95, &c. Amongst another party, the re-action was curiously displayed in an adoption of the Romish religion. It was urged, that imagination was the proper feeling for religion to act upon, and consequently that system, which produced the most powerful effects on the senses, was the best. Hence many went over to the Romish communion altogether; and others, while they could not embrace all its irrational doctrines, yet, on the principle just stated, complied with its outward observances, and professed what they called a sort of allegorical Catholicism. Having thus brought to a close his review of the state of Protestantism in Germany, Mr. R. sums up the whole with some excellent remarks, pointing out several important practical lessons which result from the sketch which he has given. These are,---the fallaciousness of unassisted reason as a means of moral improvement,---the danger of bringing any arbitrary theory to the interpretation of scripture,--of philosophizing independently of the bible,---or of applying to it the principles which belong to discoveries in science;---and, above all, the necessity of restraining the exercise of the right of private judgment, and the importance of superadding just views of the nature of a church to a knowledge of Christianity in general.

The notice of this last point affords an occasion to Mr. Rose to direct the attention of those among his academical audience, who were intending to become ministers of the church, to the duty of acquainting themselves fully with the nature of the profession in which they were about to engage. This he does in a most animating style of appeal, evincing an anxiety to leave an impression from his work, where it may tell most powerfully for the benefit of that church, whose cause is evidently most near and dear to his own heart.

The prospect opened to us by the information contained in Mr. Rose's volume, might afford a most instructive lesson to the English Unitarians. In their system, nothing is so remarkable as its glaring inconsistency with itself. The professor of this system rejects all mysteries, because he cannot comprehend them,---and at the same time admits the most incomprehensible of all mysteries, the existence and infinite perfections of the Deity. He rejects, as utterly inconceivable, the incarnation

of the Son of God: while he receives, without hesitation, the account of many miracles of a nature certainly quite as inconceivable. He denies the atonement offered on the cross,yet admits the belief in a resurrection of the body. In short, he applies his principles of reasoning only to a few of those particulars, which are laid before him, and leaves the others untouched. He explains away some truths by his metaphorical interpretations, whilst many, just as much open to such interpretation, are left in their naked simplicity. If he would be consistent, let him follow the illustrious examples set him by these German illuminati: for they, at least, have the merit of consistency, in a far greater degree than he has. They would teach him to get rid of miracles, and believe that the Apostles suffered and died in attestation of events to which they pretended to be eye-witnesses, but which either never took place, or were mere ordinary occurrences which could prove nothing, and which they appealed to without the slightest intention of proving the divine character of their Master,---that is, without any object at all, except that of procuring for themselves contempt and persecution.

It might thus also be learnt, that the Apostles deluded themselves in seeming to work miracles, as well as those on whom the cures were effected; and those who fancied they witnessed the effect. Considerable light would thus also be thrown on prophecy, as we have already had occasion to observe. Revelation, in general, might be conveniently got rid of. In fact, if the disciple of Unitarianism were to follow carefully the footsteps of these enlightened teachers, it does not appear that above one or two instances of inconsistency would remain to disgrace his creed. These teachers have not advanced to avowed atheism: they have, however, done all but this; and here, indeed, the Unitarian ought to "better the instruction," and, to make his system what it professes to be, ought in his turn to go a little further than his teachers: for it is certain that he still admits what no man can comprehend. And there is yet one further inconsistency which it is incumbent on him to clear away,---this is, the belief in his own personal existence, and that of material objects around him. *

Irreligion is always the same. In different ages and under different circumstances, it does, indeed, exhibit itself under a corresponding diversity of appearances: but the spirit and tendency are always the same. In a barbarous age, when freedom of opinion is repressed by the strong arm of power, infidelity conceals itself under the exterior of religious formality. In times when a strong reaction has taken place, it avows itself in unblushing mockery of all decorum. In a more settled and refined state of things, its appearance is proportionally refined: and what was once avowedly unbelief and atheism, is, by the

smooth courtesy of the present enlightened times, " liberality of sentiment," and "rational religion."

The religious views of the self-called rationalist, may, as we have seen, arise from a misapplication of philosophy,---the fruit of a limited acquaintance with its pursuits, and imperfect degree of information as to its principles. This we may reasonably and charitably suppose to be the case with a great number of those, among whom a tendency to such wild views predominates to a greater or less extent.

But it is also possible to conceive, and unfortunately but too probable to suppose, that in a great number of instances the case may be of a very different complexion; and that at that point, to which the infidel comes at once, the rational Christian seeks to arrive by a more artful and insinuating course. There is something in the bold denial of the infidel, which shocks the feeling of mankind. The rationalist avoids this offence by a circuitous mode of proceeding. Why so abstract and mysterious a doctrine as that of the Holy Trinity, should become a subject of such violent and acrimonious controversy, might, at first sight, occasion surprise. But if this doctrine be once got rid of, that of the incarnation of the Son of God follows with it: and without this, it is impossible to maintain an atonement for sin, or a remission of the penalty of sin, or a deliverance of man from the sentence of condemnation. So that it becomes necessary to follow up the train of reasoning, and to admit, that to leave man under the sentence of condemnation without a hope of redemption, would be contrary to the Divine goodness; and, to avoid so glaring an inconsistency, we now find the argument brought to this,---that if there be no remission of the penalty, then man has surely not been subjected to any such penalty :---and in fact, like the father of sophistry of old, his modern disciples come at length to the artful insinuation, "Ye shall not surely die!" This is the ultimate object of all their subtleties; and thus they, like those from whom they so earnestly affect to distinguish themselves, plainly shew what their true design is, and where the real idol of their worship is enthroned.

It is on such grounds that we are impressed with the high practical importance of opposing to the utmost, every tendency which may appear, in the prevalent opinions of the day, towards the rationalizing system. Of the yet higher importance of doing so in respect to the preservation of purity in doctrine, we need not add more than we have already said. We conclude, by once again strongly recommending Mr. Rose's volume, as admirably calculated, by its simple detail of facts and its continued tone of candour and moderation, united with the most judicious firmness, to open the eyes even of the most infatuated, to the real character of the insinuating pretensions of rational