founding the type with the countermark, or vice versa: nor have been so indiscreet as to carp at a great improvement in the numismatic science, viz. the weight of coins, because he could not procure the originals with as much facility as he got possession of the plates. Mr. G. is at home on a tombplate: but

Que diable alloit il faire dans ce galere là ?”

The Appendix contains, among other curiosities, an account of the stone of Rosetta, obtained from the French in our conquest of Egypt, and in June 1803 deposited with the other Egyptian Monuments in the court of the British Museum. The triple inscription on this stone does not indeed strictly belong to the Seleucida: but the prince who is the subject of it was so connected with Antiochus IV. or Epiphanes, that it is not improperly annexed to this work. A copy is given of the Greek inscription in modern characters, and a translation. is subjoined. We shall not discuss its accuracy: but we must observe that it is extremely to be regretted that the stone containing it had not descended unmutilated: since, as the inscription was given είροις και εγχωρίοις και Ελληνικοις γραμμασιν, in the sacred or hieroglyphic, in the native, and in the Greek characters, it would have aided us more than any other monument, had it been perfect, to decypher the hitherto inexplicable hieroglyphice of the Egyptians.

ART. IX. A Narrative of Events that have lately taken place in Ireland, among the Society called Quakers; with corresponding Documents, and occasional Observations. 8vo. PP. 300.

Boards. Johnson.

5s. 6d. ART. X. A Memoir of the Proceedings of the Society called Quakers, belonging to the Monthly Meeting of Hardshaw, in Lancashire, in the Case of the Author of a Publication entitled, "A Narrative of Events which have lately taken place in Ireland," &c. William Rathbone. 8vo. 2s. 6d. Johnson.

TANTAENE animis cœlestibus ira?

By

Could we expect to

find such a temper and spirit existing among the people called Quakers, as the facts stated in these publications too strongly indicate! To this Society, we have been in the habit of looking with peculiar respect, as to a church, in which the primitive simplicity of the Gospel prevailed; which cherished brotherly love without bigotry; and which, in the true spirit of Christian liberty, exhibited a sacred regard for truth without even the semblance of intolerance and persecution. If, however, we are to believe these statements (and how can we

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refuse

refuse them our credence?) the Quaker Church has displayed some of the worst features of other churches; for it has exercised a degree of spiritual tyranny over its members, which we could not imagine to have existed in a body that disclaims a priesthood, and every thing indicating "dominion over Faith ;" and which, without creeds and sacraments, professes to confine its solicitude to the promotion of benevolence and the religion of the heart. A complete schism, indeed, has manifested itself even among modern Quakers; and their synods and elders, in endeavouring to suppress it, seem to have been more liberal of their anathemas than Christian charity and forbearance will warrant. In all religious communities, we are persuaded, connivance is preferable to intolerance; gentle and winning are more eligible than rigid and compulsory methods; "Et errat longè, nostrâ quidem sententiâ,

Qui imperium credat gravius esse aut stabilius

Vi qued fit, quam,illud qued amicitiâ jungitur.”

Since these peculiar people meet with cordial toleration from the society at large, in the profession of tenets and in the adherence to observances that depart more widely from the laws of the state than those of any other body of Dissenters, are they not required to shew forbearance towards the individuals of their own communion? Is it for them who annually record and circulate among themselves all instances of the compulsory payment of tythes, as acts of persecution;-who not only refuse to bear any part in the defence of the state, but who take active measures against those of their body who indirectly administer to security against foreign foes; is it for such persons to oppress those who differ from them? Allowed thus essentially to depart from the creed and usages of the community which not only tolerates, but which cherishes and protects them, is it not incumbent on them to be patient and forbearing towards their brethren? Persecution, by whomsoever practised, is detestable: but in what instance can it so much excite our disgust, as when exercised by those who by way of eminence appropriate to themselves the designation of friends?

If every lover of virtue and good conduct has been accustomed to regard this sect with great satisfaction, it was because it had in society at large the effect ascribed to religious orders at the time of their first institution; its genuine members were so many examples of unfeigned piety, of honest industry, and simple manners: they formed as it were the sweeteners and of purifiers of the body politic; and the fine expression of our Saviour might be applied to them," they were the salt of the earth." Their estimation and respectability arose out of the practice of

religion

religion and virtue: this was their province; and hence has proceeded their excellence. It should be their policy to keep as much aloof from spiritual, as it is their practice to abstain from physical polemics. Their community is not the field for the able controversialist, the subtile disputant, or the acute reasoner; their polity excludes the learning which this career requires; and the spirit which animates and supports their body is adverse to this sort of prowess. As to those who are carried away by this vulgar ambition, let them yield to their hapless destiny; let them be buffeted by the storms, and tossed by the waves of ordinary human life: but let them not sacrilegiously disturb the peace of a brotherhood, whose bond of union is a wise and sublime self-denial, the last lesson taught by religion, by philosophy, and by experience, which until we learn, we cannot be called wise. We recommend it to the one party to desist from rigorous proceedings; and we equally urge it on the other to abandon speculative innovations. Let them leave these matters to other denominations; and let them feel that a more elevated, though in appearance a humbler part, is assigned to them.

An invariable tenet of the professors of this religion has been, that the spirit which dictated the sacred scriptures instructs and guides the faithful of all times, in the same manner, and in as high a degree, as it influenced the authors of those. holy writings; and it has never been controverted among them, that this inward light is superior to that which can be derived from the divine records. On these points, both the advocates of the antient faith and the reformers are agreed. Some mo. dern Doctors of the Quaker Church, however, as well male as female, have not been contented to maintain the superiority of the inward light over that which is supplied by the scriptures, in which they are supported by the fathers of the same Church, Barclay, Pennington, &c.: but they venture to contemplate a discordance between them, and presume on the authority of the former to judge of, condemn, and reject the latter. One of the female Divines confidently maintains that no relation in the Old Testament, which represents the Deity as acting inconsistently with his moral perfections, according to inward, light, is to be regarded as a part of revelation; and on this principle, she rejects from the canon of scripture the accounts of the extirpation of the Canaanites. The same fair theologian has not had it shewn to her by the infallible internal monitor, that any miracles have been performed; she does not controvert them, but only states that she has had no revelation concerning them. As far as we can collect, the antient Doctors, while they magnified the inward light, did not directly disparage the holy scriptures;

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scriptures; and by the superiority which they asserted for the former, we conceive they meant that it more forcibly struck the apprehension, and more effectually influenced the mind and conduct. This, however, is merely our conjecture; and we cannot find that either the antients or the moderns are explicit on this point. Though it be the very hinge on which the controversy turns, still the spiritual judges seem indisposed to give any explanation of the matter; and they only anathematize the rejection of any portion of our sacred code.

It will be clearly seen by the intelligent reader, that the step from the antient tenets to the new doctrines is not a very long one; and that it may be no slight task to keep headstrong spirits within the accustomed limits. A dextrous polemic, having the superiority of the inward light conceded to him, will have much to say in favour of novel tenets; and it will not be for every one to confute him. We have no difficulty, therefore, in forming an idea of the perplexity under which the defenders of the antient faith labour. We would recommend it to the Fathers, when they next meet in council, in order to sit in judgment on the matters in controversy, to imitate the conduct of the more wise of the Popes, and though they will not view with partiality any examples from this quarter, they will recollect that fas est ab hoste doceri. Their holinesses, when they did not chuse to decide, enjoined silence on the parties. Let the venerable synod, then, issue a circular letter, in which it shall be shewn that controversies and speculative discussions are inconsistent with the fundamentals of Quakerism, and must, if continued, subvert the sect; and let it be enjoined each reformer, before he publishes, to weigh well the practical benefit that is likely to arise from the discussion which he is about to commence, to consider how it will affect the society, and to make a public and solemn affirmation that he is not actuated by any love of distinction, or any motive of vanity, but by the sole desire of doing good.

The dissensions in the Brotherhood are not confined to points of doctrine, but extend to matters of practice of the last importance, and affect an institution of not less consequence than that of marriage. The provisions of the marriage-act did not extend to the Quakers: but they established rules which were observed by their own body, and which were equally effectual with the enactments of the statute. Of late, these rules have been resisted, on the plea of conscience. This we consider

as certainly no light affair. The society cannot be blamed for regarding extra-formal marriages as invalid: but how they justify the excommunication of the parties, we are at a loss to

perceive.

perceive. Regarding marriage to be a civil compact, as they. do, how can they vindicate proceeding against offenders by ecclesiastical pains? They do not however stop here; they are not satisfied with severing from their body the parties themselves, but they exclude from fellowship all who are present at the celebration of the wedding; and there have been instances of excommunicating six or eight persons of the best character for this sole offence. We seriously lament these dissentions; and we shall be glad to learn that, by wise councils, the exercise of Christian forbearance, and a spirit of charity, they will be speedily healed.

The account of the proceedings of which we have been speaking, as given in the Narrative of Events, appears very fair and dispassionate; it displays at once a Christian and a philosophical spirit; and we are happy to perceive that the views of the intelligent author coincide in a great degree with our own. Most readers will meet in this volume with considerable information that is new to them, in regard to the polity, the religious tenets, and the maxims of this quiet and peaceable sect. The author of it proves to be Mr. Rathbone, the writer also of the subsequent Memoir. He was one of the members of this church, but has been recently disowned by it; yet he seems to be a most serious inquirer after truth, to be thoroughly imbued with the genuine principles of religious liberty, and to offer advice which is of great importance in the present embarrassed state of the Quaker system. We are truly obliged to him for affording us so clear a view of its constitution, discipline, and rules, which have hitherto been kept secret; and we hesitate not to say that this Society would have acted more consistently with its avowed principles of brotherly love, and respect for the right of private judgment in the sincerely conscientious, if, instead of being angry with him for the explicit declaration and even publication of his sentiments, it had proceeded to consider the connection of disownment with persecution,' and the impolicy of multiplying duties be yond the limits which God and nature have prescribed. Since the present Elders are rigid sticklers for old forms, and are as fearful of innovation as the heads of any establishment; and since the excluded members cannot be persuaded to coalesce with any existing Christian body; we see no alternative left but the formation of a new Quaker church, in which that liberty of conscience, the violation of which they lament, shall be less restrained; in which the ceremony of marriage, shall be less fettered; and in which no regulations shall be admitted beyond what the strict necessity of the cases shall re-'

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quire.