MR. Liddon is a veteran advocate, not of toleration, but of perfect and universal liberty. If it be true that "blood has a voice to pierce the skies" if God has ordained his arrows against persecutors; if all attempts to stifle the cry of innocent blood must eventually fail; then, in the language of the psalmist, we may say, those who have made a pit and digged it, who ever they be, will fall into the ditch which they 'have made: their mischief will return upon their own heads.

A cloud of mystery hangs upon the horrid transactions at Nismes, but this cloud will, doubtless, ere long, be dispelled.

The Doctrine of Grace, a Sermon on Ephesians, ii. 8. translated from the French of Peter Du Bosc, formerly one of the Pastors of the French Protestant Church, at Caen, in Normandy. Bagster. pp. 54.

To those persons, in whose judgment sound doctrine, and the things which become it, are subjects of chief consideration; and who are commendably solicitous, that their mutual dependence and harmony should be explicitly stated, and ably maintained, the sermon we have now the pleasure to announce must be highly acceptable.

Though we are decidedly of opinion, that, in all attempts to communicate religious instruction, the qualities just referred to, must constitute the highest recommendation, yet, in the instance before us, these are so happily associated with subordinate excellencies, as to entitle this discourse to a large measure of Christian approbation.

The arrangement is natural-the arguments are cogent-the style is nervous-and the illustrations are apposite.

Mr. Liddon has taken for a text, Gal. v. 15, “For, brethren, ye have been called unto liberty." In the introduction, he has given a summary view of the facts as far as they have been disclosed; and, adverting to the conduct of the persecutors, he asks with indignation, "and for what? To bring back the ages of darkness and superstition, and to reduce all mankind to a base submissive and slavish subjection to the church of Rome, the history of which is a history of superstition, This celebrated preacher, like misery, and blood." In the dis-others of the French school, in many course, he proposes, first, To define of his sermons, is not only redunwhat he means by liberty. Second, dant in the use of similes, but is, To prove that this liberty is equal we conceive, occasionally charge and universal: and, third, That the able with extending them to an exercise of this liberty is essential ungraceful attenuation. The pre to Christianity. sent specimen, however, of his rare talents, we consider to be less liable to this exception. In short, we anticipate, that such of our readers as have not seen this discourse will be gratified by its perusal; and will, probably, be of opinion that, while subjected to the disadvantage of a translation, it must, nevertheless, rank high among the productions of pulpit eloquence.

As this subject will probably soon claim our attention again, we shall not here follow the worthy author into all the particulars of his discussion. We shall only, in the most respectful manner, suggest, that if the public shall call him to prepare a second edition, he will much gratify us by enlarging the sermon; and, especially, by adding a few more lines, at least, on that liberty, with which Christ makes all his true disciples free; without which we may be the most wretched slaves, while we live in a land of freedom, and, after death, wear chains of darkness for ever! "If the Son, therefore, shall make you free, ye shall be free indeed." John, viii. 39.

Where there is much to admire, is not easy to select. The following passage is from the introduction:

1.66

|
My dear brethren, it is neces-
sary frequently to state to you this
salutary doctrine. For it is certain,
that man is by nature equally miser-
able and proud. In his fortunes,
he is always haughty and arrogant-
he insolently presumes on his own

strength-it pains him to be depen- sorrow freshest, its good intention, dent on another for happiness, and and the shortness of time afforded he does every thing in his power to it, constitute in general a sufficient attribute it to himself. Not only apology for exemption from critical have the blind philosophers of pa- severity, and we look no farther; ganism considered themselves as the but, in this case, we must own ourarchitects of their own virtue and selves very agreeably disappointed. fortune; but, even under the Chris- The merits of this poem, indepen tian dispensation, in which the voice dent of its claims for indulgence, of grace should have taught men are of no common standard; there better, numbers, at all times, have are in many of the stanzas, thoughts considered themselves as the authors conceived and expressed throughof their own salvation. Neverthe-out, in a manner that proclaims their less, to err on this subject is attended author a genuine poet. with terrible and fatal consequences. For it robs God of his glory which is due to him-a theft the most atrocious that can be conceived. If robbing temples, piliaging altars, stealing sacred vessels, be sacrilege and impiety, what must it be to deprive God of the honour of our salvation, and to arrogate it unjustly to ourselves? If, then, you love the glory of Jehovah, and are jealous for his name; if you would render to God, the things which are God's; if you would avoid affronting him by a presumption and ingratitude which dishonour him, you must hold fast this apostolical doctrine, That we are saved by grace."

The truly respectable translator of this discourse, is entitled to the thanks of the public, for "throwing," as he modestly expresses it," this mite into the theological treasury;" and we hope he will be encouraged to review his intimation of a design to enlarge the contribution.

We regret, that this article should have so long escaped our observation; but wish that our notice, though late, may, in certain situations, open the door to the entree of Mons. Du Bosc, where he was not formerly known.

Carmen Flebile; or, an Ode to the
Memory of the late Rev. Andrew
Fuller, of Kettering, who departed
this Life, much and justly lamented,
May 7, 1815. London: Gale and
Fenner; and Button and Son.
Price 1s.

WHEN We take up a poem like this, the production of the first glow of feeling, when joy is highest, or

We cannot avoid remarking with how much greater fitness, the wreath is hung upon the tomb of such a man as Mr. Fuller, who devoted his life, his talents, and his example to the benefit of those around him, than on the more dazzling monument of the warrior and the hero, who, selfish,and caring for their own honour and glory alone, have sacri→ ficed, without remorse, the lives and comforts of others, and raised a glittering pile of splendour and pleasure, upon their misery and death.

The character of Mr. Fuller was: more remarkable for genuine and intrinsic worth, than for these more showy and imposing manners, which too frequently adorn those who possess nothing beyond them. This is well expressed in the following lines:

Hast thou not seen the DIAMOND lie
Half buried from the searching eye,
Earth'd in its native ore?
You would not fancy such a prize
Lay crusted in the deep disguise

Till anxious you explore;
O then, transparent, pure, and bright
It bursts upon your raptur'd sight!
Such, let the Muse declare,

"

Such was the name and character
Of FULLER once on Earth :-
Lowly his birth,

And though his manners rough-bis as
pect stern-

Th' observing eye must soon a DIAMOND

discern!

The next verse is extremely beautiful particularly the middle and latter part.

He walk'd with God-he knew his Mas
ter's will:-

To him, Devotion warm
Gave inexpressive charm—
And tho' forbidding—yet alluring still:-

That brav'd the storm,
Repulsive-yet attractive to the gaze :
Who could observe the terrors of the
place,

While the bright ray of heav'n shed so
divine a grace!

Here we may observe, that contrast of gloom and splendour, grandeur and sweetness, light and shade which form a beautiful picture, and a beautiful poem.

If we were disposed to be very nice, we should observe, that the cadence of the lines is sometimes rather harsh and does not graduate equally to the close of the stanza, but, even here we think the author may defend himself; a pindaric ode, perhaps, like a piece of Alpine

The eighth stanza contains a very proper hint to those preachers, who, mistaking the pulpit for the stage, and themselves for performers, ima-scenery, receives a greater beauty gine the great truths they are delivering receive an additional force and ornament from buffoonery; and that the proof of their success consists in the laughing countenances of their congregation.

The picture presented by the following lines, is lovely, and true to nature; and the style and measure, glimmering and fading as the scene it describes:

1 So is thy glorious brightness gone, FULLER-the great, the wise! i Once in this hemisphere it shone, But now in other skies!

(

Yet still upon these hills of Time
I see thy twilight of example shine-
This, this remains to guide our way
Across the thorny waste to an eternal day.

The thoughts expressed in the following lines, which are the last, are original, poetic and impressive:

Mourn, brethren, mourn

O'er honour'd FULLER's urn! Who shall the news convey to INDIA's shore,

TO CAREY MARSHMAN-WARD-to
weeping SERAMPORE?

Some gentle Seraph breathe it there,
All in the solemn hour of pray❜r-

When from above,

Descending spirits come
From their celestial home
Swift-wing'd with love,"

i

from its irregularities and seeming harshnesses, which give it a more lofty step and more imposing aspect, than if it had received the last and brightest polish.

Just published,

The Decision of a General Congress, convened to agree on "Terms of Com munion;" occasioned by the Rev. R. Hall's Pamphlet upon that Subject, by Christmas Evans, of Anglesey, Price 4d.

A Plea for Primitive Communion, occasioned by the Rev. R. Hall's recent Pamphlet on Terms of Communion, by G. Pritchard, of London, Price 1s. 6d.

The essential Difference between Christian Baptism and the Baptism of John, more fully stated and illustrated, in a Reply to a Pamphlet, entitled, A Plea for Primitive Communion, by Robert Hall, A. M. Price 2s.

EARLY RECORDS 1

OF

BAPTIST CHURCHES.

The Editors earnestly and respectfully invite communications of the above de scription, as they wish the Magazine

Mourn but repine not at the will of should be a Register of all Historical

heav'n!

Facts relating to the Denomination.

Missionary Retrospect, and Foreign Intelligence.

RUSSIA.

THE decided measures adopted by the Emperor of Russia, in giving support to the plans of the Bible Society, are becoming more and more apparent. We understand that he has given directions, that all parcels containing Bibles and Testaments, shall be carried free of expense to every part of that immense empire, containing 40 millions of people. It is said, that the Emperor has lately ordered 300 Priests, of the Greek Church, who were unable to read, to join the army. He has also ordered all Jesuits from St. Petersburg and Moscow. The following important articles, relative to this extraordinary monarch, will be read with deep interest. It should seem as if the scripture prophecies, which speak of the monarchs of the earth acknowledging the reign of Messiah, are rapidly fulfill. ing. See Ps. 1xxii. 10, 11. Isa. xlix. 7, 23. Isa. Ix. 3, 10, 11, 16. Isa. lxii. 2, &c.

To the Editors of the Baptist Magazine. THOSE institutions in the Russian Empire, which are denominated Clerical or Spiritual Schools, amount, in all, to fifty-eight; the chief object of which is to train up young men for the priestly office. The scholars, consist of the sons of the clergy, who enter them when about ten years of age. Of these fifty-eight schools, thirty-six are called 'Seminaries,' one in each diocese; and eighteen are inferior schools, in which the Russian language only, arithmetic, and the doctrines of Christianity, are the chief subjects of study. Besides these fifty-four, there are four establishments of a higher order, denominated Academies; viz. Kieff, Moscow, Alexandroff,* and Kazan, in which are trained the most hopeful young men to the office of teachers in the spiritual schools. When Mr. Pinkerton published his "State of the Greek Church," there were 200 schools, under twenty teachers, in the eighteen inferior schools; 20,000 scholars, under 297 teachers, in the thirtysix seminaries; and 4000 young men, with fifty preceptors, in the four academies. Amongst the latter number are included, those "who are destined for

*Attached to the monastery of St. Alexched to the ander Newsky, from which it takes its name; but it is also called the Spiritual Academy of St. Petersburg.

the church," alluded to below. These fifty-eight institutions are supported chiefly at the expense of government; mented the annual sum, devoted to this and the present emperor, in 1807, augobject, from 180,000 rubles, to more

than 360,000. Great indeed has been

the liberality of the present Russian monarch, and his example may, nay must, produce a powerful influence on the nobility. These schools, however, still require further accommodations and im provements, and though, in the abstract, the number taught, and engaged in teaching, appears great, it must be re membered that the imperial authority, to whom these measures refer, extends, on the most moderate computation, over more than 40 millions of the human race.

These few particulars will enable your readers more fully to appreciate the importance of the following UKASE, recently published by the Emperor Alexander. Such language, proceeding from a monarch, whose authority is so extensive, in explanation of his own views, must be heard with pleasure by every Christian, and certainly ought not to he heard in vain. To say nothing of his imperial manifesto, lately published, such language both calls for gratitude to God, and furnishes an additional reason,

if

any were wanting, for frequent compliance with the exhortation of St. Paul, 1 Tim. ii. 1, 2, &c. A friend, having obligingly favoured me with a translation of the Ukase, from a Russian newspaper, lately arrived in this country, it is at your service for publication. Edinburgh.

C. A.

HAVING approved of every thing, that the committee for the Clerical Schools, in their Report of the 27th of last month, (August,) have laid before me, I consider it necessary to explain my own views, respecting the education of those who are destined for the church. As in the first academical course of the college of Alexander Newsky, which is now concluded, teachers have been trained for the Clerical Schools, in the districts of St. Petersburg and Mos cow, it is my wish that the committee may direct their attention, not only to those newly trained teachers, but also to