lent one.

For this doctrine places virtue in the conseqnence of the action, and not in the intention of the agent; and hence it is immaterial, whether the agent have no intention, a good intention, or a bad intention.

5. Admitting this principle just, there is nothing right or wrong in the nature of things, but virtue and vice depend upon mere accidental and mutable circumstances. When the nature of an action is to be decided by the consequence, and not the cause, what is criminal today may be virtuous tomorrow, and vice versa. Mr. Godwin asserts, that the obligation of sincerity may be suspended. Hence truth may become evil, and perjury, theft, and murder be meritorious.

6. According to this doctrine there is nothing intrinsically good or evil in the universe, but happiness or misery. But the distinction between moral and natural good and evil is intuitively evident to all. And from this distinction we praise virtue, but not happiness, we condemn vice, but not misery.

7. According to this doctrine there is no such thing as virtue or vice in the world. For supposing there is no virtue or vice in intention, or the tendency of an action to produce good or evil; then they must consist in the pleasure or pain, they produce, if they exist at all. But it is evident, there is neither virtue nor vice in happiness or misery, and hence this doctrine excludes them from the world.

III. Dr. E. shows, that men are greatly exposed to embrace this doctrine, which is subversive of all moral, religious, and political obligations; 1st from its resemblance to truth, and its apparent philanthropy; 2d from the characters of its teachers, who, as divines, sceptics, philanthropists, and political seducers, find access to, and acquire an influence over all classes of society; and 3d from the corruption and depravity of the human heart, which lead men to prefer gain to godliness.

In the improvement of the discourse Dr. E. has proved, that a general belief of the doctrine, that "virtue consists in "utility," will ultimately prostrate all our religious and civil institutions, and introduce the capriciousness of anarchy and

madness of vice into the former abodes of order, temperance, and love. In the present unholy war for the propagation of this old creed, in which priests and atheists have united with the zeal of fanatics, we are not without support. Truth re ceives that defence from the BIBLE, which it ought to have received from the history of other times, and the experience of our own age. This is our Palladium,

We make no apology for thus particularly analysing this interesting discourse. We consider it a tract of great merit, and calculated to do much good. It exhibits at one view the folly and absurdity of this favorite article in the creed of Aristippus and Epicurus; and alarms us by an impressive display of the consequences of its general belief. We feel it a duty to recommend this discourse to all classes of men, and urge the friends of religion to promote its circulation.

An attempt to recommend justice, charity, and unanimity in matters of religion, in a sermon, preached in Newbury June 10 1804, and in Newburyport March 3 1805; by John Snel ling Popkin A. M. minister of the first church and congrega, tion in Newbury.

THERE is something prepossessing in the very ti

tle of this discourse" An attempt to recommend justice, "charity, and unanimity in matters of religion." This attempt, while it manifests the humble and pacific temper of the writer, administers reproof to those, who set up their own theories, as standards of truth, and exclude from their Christian fellowship all, who differ from them on religious subjects.

This discourse is founded on these words of St. Paul to the Romans," Be of the same mind one towards another." After a few introductory remarks, showing, that this precept.

of the apostle relates more to the will, than to the understanding, the four following propositions are discussed,

I. That we may and ought to agree in charity, if we cannot in opinion.

II. That in several points we may agree more in fact or effect, than we do in words.

III. That the most difficult points cannot be the most essential.

IV. That the most influential truths are sufficiently plain to the serious and diligent inquirer.

The duty of agreement in charity is urged from the consideration, that in a country, where civil and religious liberty exist, the rights as well, as duties of all in matters of relig ion, are equal. That friendly intercourse, a conciliating temper, and mutual accommodation are duties, imposed by the great Author of our religion; and that "a contrary spirit "would dissolve all religious institutions together with pri

vate piety and virtue." That unity of affection and charity is not inconsistent with diversity of speculative opinions ; and that this diversity is found to exist even among persons, equally entitled to credit.

« Who then shall decide for all, which of the variety of creeds all ought unitedly to receive? To whom has the maker of us all given that marked preeminence, that he appears commissioned to explain his will with unquestionable authority? Let it be granted, and I see not how it can be denied, that there is but one series of true doctrines. The question remains, who holds them? One has a full assurance, that he knows the truth. Has not another an equally firm conviction, and, so far as we can judge, upon equally good grounds? To whom then shall we go to obtain the knowledge of the truth? Lord, to whom shall we go? Thou hast the words of eternal life."

Several deep and contested questions, as the doctrine of human depravity, of the divine decrees, of faith and works, and the doctrine of regeneration, are examined with much candor and fairness. The author appears to be well acquainted with these dark subjects of controversy. He has shown, that the contention is sometimes merely verbal; and sometimes occasioned by wrong apprehensions of the subject. That on each question there are points of coincidence as well,

as of variance between the opposing parties. That the particulars, in which they agree, are plain, clear, and practical; while the others are only speculative, and without any accessible criterion of certainty; that it therefore becomes us to be more careful in observing the former, and less magisterial and imperious in urging our interpretations of the latter. The form of this discourse is methodical, and the reasoning clear, forcible, and connected. The style is suited to the nature of the discourse. It is simple, pure, and correct ; and with these properties must be respected by those, who seek for truth rather, than amusement, These qualities. of style are however frequently underrated by the amateurs of a smooth and polished diction. Writers of this stamp may profit by the following pertinent rebuke of Lord Bacon. They "hunt more after words, than matter, and more after "the choiceness of the phrase, and the round and clean com<< position of the sentence, and the sweet falling of the claus"es, and the varying and illustration of their works with << tropes and figures, than after the weight of matter, worth "of subject, soundness of argument, life of invention, or depth of judgment.”

A discourse delivered in Haverhill March 22 1805 at the funeral of Jabez Kimball A. M. attorney at law, who died March 19, at. 33; to which is added a short memoir of his life, by John Snelling Popkin A. M. minister of the first church and congregation in Newbury.

AMONG the most valuable endowments of a cler

gyman must be placed a versatility of talent, which will enable him to appear with appropriate manner, sentiment, and language, on the various occasions, to which he is called. From the perusal of this discourse and the sermon, reviewed in the preceding article, it must be admitted, that the author

possesses this quality in no small degree. The deductive and the discursive talents are rarely found more happily united.

This discourse is in matter and form suited to the solemn occasion, for which it was prepared. It exhibits in every paragraph those impressions of grief and friendship, by which it was dictated. We offer a few extracts, as a specimen of the style and sentiment.

"This afflictive act of a holy Providence is a special call to humility and "supplication. Humility and a sense of dependence at all times befit fee"ble, sinful, and perishing creatures. But at no time are they more deeply "inculcated upon us, than when God gives these awful demonstrations of his power and our frailty, of his supremacy and our subjection. We cannot "believe, that we are creatures of chance, formed without design, preserved "by the mere force of nature, and struck out of existence by an undirected, "uncontrolled accident."

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"While we are encompassed with favors, while we are joyous in health, and our friends are happy around us, we do not perceive the power, that sustains B6 us, the bounty, that cheers us, the hand, that conducts to us the streams of "gladness, that guides the currents of life through their minute and numer"ous channels. But when, for reasons of divine wisdom, reasons not to be "measured by our understanding, this support and bounty are in some part "withdrawn ; when we are tried with tribulation; when our friends drop "from our embraces; then we perceive the Providence, that had long bles"sed us; we acknowledge the Sovereign,who rules over us; and are most dis"posed to humble ourselves under the mighty hand of God."

"Those, who were connected with this our deceased brother by the strong "ties of nature and friendship, are particularly called to listen to the truths "and consolations of religion. This is no common loss, which they may bear "with unconcern. This is no common event of Providence, which they may regard in tranquillity. The dead, whom they must now bury out of "their sight, had qualities to engage a warm esteem and friendship, and to se"cure an affectionate and lasting remembrance."

"ment.

"Ye, who have been associated with him in constant intercourse, can wit"ness to the undisturbed pleasantness of his life, the instructive ingenuity of "his conversation, his unaffected preference of another's to his own enjoyYe have seen him with firm and modest step rising through the "successive grades of life; from happy presages, from academic honor, ad"vancing to public respect, to useful station, to hopeful prospects. Ye have "seen him arrived at the maturity of life and of mind, presenting copiously "the fruits of a strong and vigorous intellect, enriched by culture, and cor"rected by experience. But he was seized in a vital part by a secret destroyYou saw him sinking by a gradual but irremediable decay. You felt "his sufferings, and lamented his untimely decline; but you heard not him complain. You were comforted by his patience, and cheered by his hope "and resignation. The curtain of death is now drawn, and ye shall see "his face no more. But his memory will not perish. His image will be pre"served in your hearts. Let his virtues live in your lives. Let his death "teach you to be also ready."

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