nominal Christian; making even the gospels bend to his own whim. From this point the descent to Deism, or even Atheism, is perfectly easy: nor do we know indeed that a Deist differs much, except in name, from such a Christian." Mr. F. has, it is true, congratulated himself on his good fortune, in being the subject of these animadversions of the British Critic; as they have furnished the occasion of his "receiving so much elegance of praise, from one who is equally distinguished by the vigour of his intellect, and the fervour of his benevolence." (Relig. without Cant, pref. p. xxxviii.) That Dr. Parr has proved his benevolence, by the high panegyric which he has bestowed upon Mr. F. there can be no question; but whether he has done equal credit to his intellect, or, what is of more consequence, whether he has served the cause of truth and of Christianity, by such indulgence of that amiable feeling, is certainly much to be doubted. Had Dr. Parr confined himself to the testimony which he has borne to the purity and benevolence * displayed in the private life of Mr. Fellowes, as he is a competent, so he would have been admitted to be an unexceptionable witness. But, in speaking of an author, whose works are before the public, Dr. Parr, however highly his learning and talents may be (and highly they ought to be) rated, yet cannot possibly expect, that the opinion which he thinks fit to pronounce upon that author's productions, shall necessarily regulate the public decision. Perhaps, indeed, in the declarations which this classical and most elaborate writer has

Dr. Parr speaks in terms altogether unmeasured of the benevolent and charitable feelings which uniformly govern the life, and guide the pen of Mr. Fellowes. And yet it is an extraordinary effect of those benevolent and charitable feelings, that he should every where throughout his writings pour forth the language of virulence and contempt against all who support the creeds and articles of the Church, against all in short who deem any thing beyond his abridged form of Christianity necessary for a Christian. Perhaps even from the writings of the most illiberal bigot, a stronger instance of the want of charity cannot be adduced than that which this author supplies, (as has been noticed, p. 443.) in speaking of those, who "teach the false and pernicious doctrines of innate depravity, imputed righteousness," &c. In short, it is of a writer, who has war continually in his mouth, that Dr. Parr pronounces peace to be for ever in his heart, It is almost ludicrous to see such a writer represented as using in his own person the language of Grotius, "Pacem amavi semper amoque," even in the qualified sense in which this pacific disposition is described. (Spital Sermon, p. 82.)-Dr. Parr's universal acquaintance with the ancient classics, will readily suggest to him whose language I use, when, (without being deterred by the "tales pacis hostes insurrecturos," &c.) I beg to substitute for the foregoing the following description as more aptly illus trative of the character of his friend. Ωςε είτις, αυτους ξυνόλων, φαση πεφυκέναι επί τω μητε αυτούς έχειν ησυχίαν, μήτε τις άλλες ανθρωπους και, ορθώς αν είποι.

hazarded on the subject of Mr. Fellowes's theological publications, although nothing can shake his reputation as a scholar, he may not have added much to his character as a divine. For when he tells us, that he finds but "two or three points of controversial divinity in which he dissents from Mr. Fellowes," (who in almost every point of controversial divinity dissents from the articles of the Established Church:) and that he discovers scarcely any thing to be objected to, except "that Mr. F. does not assent to some positions of Mr. Wilberforce about original sin; for the attempt to refute whom, some enlightened believers may ap plaud, and some orthodox churchmen would pardon him:"

when he tells us these things, he proves beyond a doubt, either that he has perused Mr. F's writings with an eye of blameable partiality, where the cause of religious truth demanded an honest search, and even a piercing scrutiny; or that his own opinions hang but loosely and uncertainly upon the point of orthodoxy. Dr. Parr needs not to be informed, that the truths of Christianity are not to be conceded even to the amiable sympathies of friendship; nor their just measure and degree to be accommodated to the formation of a polished and a pointed sentence. It were to be wished that in his praises of Mr. F. he had not selected as a mark of his sense, his being "a CHRISTIAN WITHOUT BIGOTRY." It certainly, on the other hand, is not to be wondered at, that Mr. Fellowes has returned the compliment, by describing his eloquent encomiast, as "a PRIEST WITHOUT INTOLERANCE AND WITHOUT GUILE.". -The reciprocal panegyric might surely have been rendered sufficiently palatable, without the seasoning of illiberal aspersions upon Christianity and its Priesthood.

Dr. Parr, in speaking of the state of his mind respecting the book published by this excellent man, and sincere Christian, which gave rise to the strictures of Mr. Fellowes, states, that the description of it lies in the following narrow compass-τα μεν εξ αρχής, ου μεμνημαι, τα δε μέσα, ου συνίημι, τα δε επι πασιν, ου δοκιμαζω. Now although there be some opinions in Mr. Wilberforce's work, to which I am as unwilling to apply the Sonipata as Dr. Parr can be; yet I cannot help thinking, that it would neither have discredited his discernment to have understood the reasoning, nor his taste and piety to have stored his memory with many of the results, which it contains.-I confess, I think it but a bad symptom of the times, when even grave characters can be found to join in the vulgar ridicule of distinguished piety: when religious seriousness but serves as a ground for ludicrous denominations and sarcastic epithets; and these too not confined to the light and the malevolent, but receiving a partial sanction from the philosopher and the di vine, and even admitted with more than toleration in one of the great assemblies, with whose morality and corruption those of the entire people of these nations are vitally interwoven.

Dr. Parr, for whose general character and talents I feel, in common with all who can appreciate integrity and genius, a sincere and unaffected reverence, may think, that I have spoken too strongly upon this subject. But the impress of his praise is no slight matter; and the danger of its giving a circulation to what ought not (and without it perhaps would not) obtain currency with the public, demands an open exposure of the baseness of the coin, to which it would attach a fictitious value.

In truth, mischievous as are the publications of Mr. Fellowes, I should not have thought it necessary to animadvert upon them in this place, but that the eloquent eulogies of Dr. Parr, joined to the writer's presenting himself to the public as a clergyman of the establishment, might, by throwing young readers off their guard as to the true character and object of his works, expose them to be misled by the false lights of a treacherous Guide. To such readers, the satis eloquentiæ, sapientiæ parum, of the author, is imposing; the specious gloss of liberality and benevolence, which his writings wear, is attractive; the classic authority of his splendid panegyrist is commanding. And, as it was for readers of this description, especially for students in divinity, intended for holy orders, that the present work was originally designed, it naturally falls within its province to endeavour to secure them against such snares, when calculated to entrap them into false notions of their duties as professors of a Christian faith, or of their engagements as members of a national clergy.

No. LXXIII.—THE ATONEMENT BY THE SACRIFICE OF CHRIST MORE STRICTLY VICARIOUS, THAN THAT BY THE MOSAIC SACRIFICES, WHEREBY IT WAS TYPIFIED.

PAGE 51. (c)-The justness of the position here laid down will be readily perceived, not only from the observations in pp. 50, 51. of this work, but yet more fully from comparing what has been said in Numbers XXXVIII. and XXXIX. on the vicarious import of the legal sacrifices, with the remarks in Number XLII. on the true and essentially vicarious sacrifice of Christ. The reflections contained in pp. 199, 200. 219, 220. of this work, should be particularly attended to, as pointing out the due proportion of the Mosaic and Christian atonements. See also pp. 48, 49. and Number LXVIII. and pp. 447, 448. in Number LXIX.

I subjoin here a very extraordinary paragraph, which I find in a treatise of Danzius de Avrgo Redemptionis humanæ, on the subject of an admission by the Jews of the vicarious suffering of the SON for the sins of men, pursuant to an eternal

compact with the FATHER to that end." Consentiunt bic nobismet Judæi, scilicet Deum Patrem cum Filio suo jam ab æterno de redimendo humano genere consilium iniise. Hinc notabilem quendam hac de re inter Deum et Messiam dialogum per fabulam, fingunt: quem ex Helvico hic apponere placet, qui eundem ex R. Mos. Haddarschan, super Gen. i. 3. excerpsit, et ita sonat; Dixit Jehova sanctus Benedictus, Messia juste mi! isti, qui sunt reconditi apud te, hujusmodi erunt, quod futurum, ut peccata eorum inducant te in jugum grave, &c. Respondit coram eo Messias, Domine mundi! Ego quidem latus suscipio super me tribulationes istas, sive tormenta: eo tamen pacto, ut tu in diebus meis vivifices mortuos, et eos, qui a primo Adamo usque ad illud tempus mortui fuerint, &c. Dixit ei Sanctus Benedictus, Concedo. Protinus igitur suscepit ex dilectione super se Messias tormenta omnia et tribulationes, sicut scriptum est, Ies, LIII. AFFLICTUS IPSE, ET ANGUSTIATUS EST."-Meuschen. Nov Test. ex Talm. p. 850.—This extract I give to the reader as matter of curiosity.

LXXIV. CONCLUDING NUMBER.

PAGE 51.(d)-Those objections, the discussion of which would have been improper and impracticable from the pulpit, have been carefully canvassed in the preceding dissertations. It has been the wish of the author to notice all, that seemed in any degree deserving of attention. They who are acquainted with the subject, will, it is hoped, do him the justice to allow, that he has omitted none of moment. Whether he has been as successful in their refutation, as he has been industrious in their collection, it is with others to judge. This at least he can venture to affirm, that he has examined them with a conscientious regard to truth and scripture. And he now concludes this inquiry, with an humble and not unanxious hope, that the word of God may not have suffered in his hands.

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