his native tongue; and his collected works, in German and Latin, fill about thirty volumes. He found time, also, for amusement and social intercourse with his friends or his family; sometimes reciting one of his noble hymns; sometimes relating an autobiographical anecdote; sometimes commenting on a scriptural text; sometimes criticising a picture-for he was both a painter and an enlightened judge of painting; sometimes relieving his pent-up soul by a burst of the truest humour; sometimes disclosing his doubts and his struggles. There is a lesson here for far inferior minds that are flattering their indolence by the persuasion that genius is a substitute for everything-there is a lesson here of the indispensableness of incessant activity.

The faults of Luther which have been most noted, are, his coarseness, his intolerance, his superstition, and his occasional inability or indisposition to apply general

maxims.

His coarseness was, not so much a habit of his mind, as the expression of his roused, indignant, exasperated feelings. Luther was not a coarse man, though he sometimes used coarse language. But he was an ardent and conscientious man; and he poured forth his deep loathing and stern rebuke of iniquity, not in the form that the fastidious taste of superficial criticism would approve, but in the form that he deemed most effectual for the attainment of his object. Besides, harsh and unsparing vituperation was the characteristic of the age. And as Luther wrote for the people, he perhaps deemed that a more delicate style would have been regarded as the symptom of weak conviction and a bad cause.

The intolerance of Luther had the same origin as his coarseness. It was produced by his strong faith and his quenchless hatred of wrong. We cannot suppose that he had a fierce malignity towards those whose doctrines or whose practices he denounced; for he was the most loving, the most affectionate of mankind. Moreover, at that time men had no comprehension of the duty of tolerance. Religious error was still considered as a crime; and Luther's harsh judgments simply showed that there was a form of charity to which he had not yet arrived, not that there was a Christian virtue which he was unwilling to practise.

Luther's superstition I have already accounted for, in the combined operation of lively fancy and nervous temperament. No doubt, Luther's superstitious tendencies were also increased by the ignorance and the imperfections of the age.

His occasional inability or indisposition to follow out general principles, must not be imputed to the nature of his mind, which was wholly unsectarian, but to the little progress that philosophical investigation had made.

Let us forget his faults, however, and honour only his virtues. Many of his theological opinions are dying; he himself must ever live as a great reality-a reality that is ever growing more glorious among the reputations, and more felt among the influences, of the world.

REVIEW.

Two Lec

Church Extension and Church Extensionists. tures, delivered at the Chapel in South Place, Finsbury. By Philip Harwood. London: Charles Fox. 1840. Mr. HARWOOD calls Church Extension "a great idea," p. 2, and addresses his auditors as "Church Extenders," p. 5. But then, he tells us what he means by Church Extension; and, certainly, it is a view which would never have entered into our dull minds, but for his suggestion. According to him, "the true idea of Church-National Church-is inclusive of the whole of a nation's visible machinery for spiritual and moral ends. The name, the form, does not signify: it may be Parish School, or Parish Church, or Dissenters' Meeting-house; it may be Mechanics' Institution, or Royal Society, or Academy of Art, or Association for the Advancement of Science, or Theatre, or Picture Gallery, or Library; it may be Domestic Mission, or Temperance Society, or Bible Society, or Christian Influence Society, or even ExeterHall Protestant Association. The particular form and function of the thing is quite a subordinate matter," All these things are parts of our author's idea of church. According to him, they are "sections of the National Church Establishment," p. 14. As a promoter, reformer, extender, of these and such like things, he styles himself a church extensionist, and that upon the

p. 14.

true principle of church extension. We should wish him joy of his new appellation (with which we should think he himself is very well satisfied, if not delighted), did we not believe that its adoption, and the promulgation of the idea which he includes in it, is a step more comical in itself than wise-more likely to occasion a sneer on the part of the enemies of intellectual, moral, and religious liberty and reform, than to shake their zeal in advancing their sectarian ends as church extenders, or to strengthen the courage and diligence of those who wish and labour for national improvement. We like not the tone in which Mr. Harwood has taken up this question. We think it too serious a matter to justify a mere play upon names, such as he has thought fit to indulge in-calling himself a church extensionist in a sense so peculiar. This may be the way to tickle those who have itching ears for novelties and eccentricities, but not to convey sober knowledge on a great subject, or invigorate a serious purpose of resistance to church oppression, or stimulate to union, and industry, and perseverance, those who have the national good at heart, in opposition to sectarian designs and scheming. We regret that Mr. Harwood should have so treated this subject. But his view is not entirely verbal. It has a certain conclusion in prospect, which we must not allow to pass altogether unnoticed. "If a nation's church be the aggregate of its institutions for spiritual and moral ends," consisting of such instruments as those before enumerated, it follows, according to our author, that a sectarian theology and priesthood are not the only objects deserving legislative patronage and support, being but a part of the National Church, but that any or all those other instrumentalities may come under the fostering guidance and support of legislation, (p. 22, et seq.) He does not object to the connection between Church and State, but only to a sectarian connection. Extend the connection-make it include other means besides an Episcopal priesthood, and reform that priesthood, and it seems our author does not object to the connection between Church and State. But we

do. We object alike to the present plan, and to our lecturer's. We think all the institutions he has made a display of, in pointing out his idea of Church, will do

infinitely better left to voluntary spirit, voluntary exertions, voluntary purses, than if interfered with by the State, and swollen up by political patronage and wealth. Their very struggles, and necessary enterprise, are the life of them. One only exception we would make,-in the case of elemental education, to be provided by the legislature, for cheap or gratuitous acceptance by those who are unable of themselves to procure it otherwise. To provide this, is a nation's duty, which it owes to its more necessitous members, which it owes to itself. But further we cannot go. If Church and State connection, either on the old plan of sectarianism, or Mr. Harwood's new plan of liberalism, be sustained, we shall beg to be allowed to continue Dissenters and Voluntaries. Let "the great idea" of Church Extension-National Church Extension -be the praise of the Rev. Hugh M'Neile, or the Rev. Philip Harwood,-we shall not cease to oppose it; and in this, we doubt not, we shall be supported by the already advanced, and still advancing, knowledge of the

age.

MONTHLY RECORD.

DECEMBER 1, 1840.

TENTERDEN DISTRICT MEETING.- The Annual Meeting of this branch of the Kent and Sussex Unitarian Christian Association, was held on Tuesday, August 13. It was a beautiful autumnal day; and our friends from a distance mustered more numerously than usual. The religious service was introduced by Mr. Payne of Rolvenden. Mr. Talbot of Tenterden offered up the general prayer; and a sermon was preached by Mr. Hoade of Battle, from Psalm xvi. 11: "In thy presence is fulness of joy; at thy right hand there are pleasures for evermore." It was a beautiful and consoling discourse, directing the Christian to the rest in store for him in a better world, if faithful to duty in this. It gave delight to all present, but more especially to those who have interested themselves on behalf of the Unitarian cause at Battle. Both the matter and manner of the preacher afford good hope for the renovation and in

crease of the society with which he is connected-an expectation which was strengthened by the cheering accounts which Mr. Hoade, in a subsequent part of the day, gave of the success of his labours at that place. After the religious service, 151 friends took tea together in the Court-Hall. Though many were present, and animated us by their speeches and sympathy, we had not the gratification of hearing the voice of our father and friend, the Rev. L. Holden; but we all knew the truth of the message which was brought from him, that though from weakness absent in body, he was present in spirit. He also desired it to be stated to the meeting, that the principles which he had maintained through life, were his strength in weakness, and the crown of his rejoicing.

On this occasion, the chair was filled by T. B. Shoebridge, Esq. our present chief-magistrate. Though Dissenter and Unitarian, this is the second year of his mayoralty. That such things are, is a proof of the practical advancement of civil and religious liberty.

During the course of the evening, various sentiments were proposed. Mr. John Brent of Canterbury, in an animated and eloquent speech, directed the attention of the meeting to that which is now the question of questions the education of the people. He trusted that the time was approaching, when education would be more regarded as a means of blessing man, and be less employed as the instrument of political enthralment and sectarian ascendancy. Mr. Payne of Rolvenden adverted to the various hindrances to free inquiry, which result from national religious establishments, and from the influence of set creeds, whether put forth by authority, or whether made effective by that mental supervision which Dissenting churches know but too well how to exercise over their members. Mr. Bradshaw of Cranbrook, gave, "The labouring classes, and success to every judicious means for their enlightenment and elevation,"- -a topic which he illustrated by some interesting details from a printed, but unpublished letter of Mr. Greg's.

Mr. Talbot, in proposing as a sentiment, "May the scourge of war be averted, and peace and friendly union bless all nations," endeavoured to show, that the responsibility of war must ultimately rest with the people